BL 

1175 
1>3 



■ . 




LIBRARY OF CONGRESS. 

Shelf 

UNITED STATES OF AMERICA. 



Entered according to act of Congress, in the year 1880, by George 
Darling, in the office of the Librarian at Washington. 1). C. • 



~«&^TH!£&&5* 



BIBLE BALANCED; 



HOE 



The Infidel's Text Book 



— 7^g~C M PARI N G-§^— 

Some of the best Teachings and Sayings of the Bible with 
those of Sages and Philosophers who lived previous 
C^i^^to the Authors of the Bible. ^- = ^r r ~ 




■itfPfW^ 



THIS WORK CONTAINS OVER ELEVEN HUNDRED BIBLE QUOTATIONS, 

IX 1 

COMPILED BY GEORGE C. DARLING. 





PBICE 9 @>© CENTS, 

"All Scripture is given by inspiration of God, and is profitable for doctrine, for 
reproof, for correction, for instruction in righteousness, that the man of God may 
be perfect, thoroughly furnished unto all good works." — 2d Timothy, 3: 16, 17. 

" For this cause God shall send a strong delusion, that they should believe a lie. 

"That they all might be damned who believed not the truth, but had pleasure in 
unrighteousness. " — 2d Thes. ?; 11, 1.2. 



:E=-wu"bll3lxecL "by tls.e -A.-a.tla.or a.t Cla-arlotte, j^lclv., 18SC. 






K 



To the Memory of Sages and Philosophers who lived 
be/ere the birth of Jesus, and whose Work was for Man- 
kind, this little work is humbly inscribed by 

THE COMPILER. 



PREFACE. 

It is with regret, in putting forth this work, that I cannot afford space 
in dealing with the lives of Ancient Philosophers, but I hope what has 
been written is enough to substantiate its purpose, i. e. : to meet the asser- 
tions of Christians. "That there is nothing equal to their infallible Bible 
no system of morals that can equal those put forth in it, unless taken from 
it." I have taken from authentic works the little material I have, com- 
paring one author with another, and as they are in this work, I defy their 
overthrow. 

Xow, of the several doctrines, we have, " Love your enemies," which 
Christians claim none but a God could make such an exclamation. We 
find this to be taught by more than ten different philosophers, and in the 
instance of Christna. put forth in a more sublime manner: "As the sandal 
tree perfumes the axe which fells it, so the good man sheds good upon his 
enemies." All these from three hundred to twenty-four hundred years 
before the birth of Jesus. And so on with these sentiments, throughout 
the work the}' have been balanced. 

Wherever I have quoted the Bible it has been with the greatest care 
to avoid mistakes and misrepresentations, spending three years of my time 
constantly night and day, allowing- not even a proper time for sieep, in 
hard study of the Bible: and two years, most of my evenmgs, and almost 
every Sunday. The greater part of this manuscript was written on ''The 
Lord's Day." The manuscript was begun in September, 1878; I finish 
this day. March 28. 1880. GEO. C. BARLING. 



GOD 



BIBLE 



Acts 17. 2L God that made the 
world and all things therein, seeing 
that he is Lord of heaven and 
earth, dwelleth not in temples made 
with hands. 

25. Neither is worshipped with 
men's hands as though he needed 
anything, seeing he giveth to all 
life, and breath, and all things; 

26. And hath made of one blood 
all nations of men for to dwell on all 
the face of the earth, and hath de- 
termined the times before appoint- 
ed and the bounds of their habitation; 

27. That they should seek the 
Lord, if haply they might feel after 
Him and find Him* though he be 
not far from every one of us. 

28. For in him we live, and move, 
and have our being: as certain also 
of your own, poets have said, for we 
are also his offspring. 

29. For asmuch, then as we are 
the offspring of God, we ought not 
to think that the God-head is like un- 
to gold, or silver, or stone graven 
by art and man's device. 

30; And the times of this mxoR- i 
axce GOD WINKED AT, and now j 
commandeth all men everywhere to j 
j.epent: 



From the RIG- VEDA, as old a s < , 
400 B. a 

Who is the God to whom we shall 
offer our sacrifices? 

2. He who gives life. He who gives 
strength, whose command all the 
bright gods revere: Whose shadow 
is immortality; whose shadow is 
death. Who is the God to whom we 
shall offer our sacrifice? 

3. He, who through his power, is 
the one king of the breathing and 
awakening world. He who governs 
all man and beast. Who is the God to 
whqm we shall offer our sacrifices? 

4. He whose greatness those snowy 
mountains, the sea, and the distant 
river proclaim. He whose those re- 
gions are. as it were, his 'two arms. 
Who is the God to whom we shall 
offer our sacrifice ? 

5. He through whom the sky is 
bright and the earth firm. He 
through whom the highest heaven 
was established. He who measures 
out the light in the air. Who is the 
God to whom we shall offer our sac- 
rifice ? 

6. He to whom heaven and earth, 
standing firm by his will, look up 
trembling inwardly. He over whom 
the rising sun shines forth. 

7. Wherever the mighty water- 
clouds went, where they placed the 
seed and lit the fire, there arose He 



THE BIBLE BALANCED. 



John 4, 24. God is a spirit; and 
they that worship him must worship 
him in spirit and in truth. 

Ephesians 4, 6. One God and one 
Father of all, who is above all, and 
through all, and in you all. 

But unto every one of us is given 
grace according to the measure of 
the gift of Christ. 

I Cor. 3, IT. If any man defile 
the temple of God, him shall God de- 
stroy; for the temple of God is holy, 
which temple we are. 

Gen. 6, 3. And the Lord said, My 
spirit shall not always strive with 
in an. f 

Ps. 19, 1. The heavens declare the 
glory of God; and the firmament 
sheweth his handiwork. 

2. Day unto day uttereth speech, 
and night unto night sheweth 
knowledge. 

3. There is no speech nor lan- 
guage, when their voice is not heard. 
" 4. Their light is gone out through 
all the earth, and their words to the 
end of the world. In them hath he 
set a tabernacle for the sun. 

5. Which is as a bridegroom com- 
ing out of his chamber and rejoic- 
eth as a strong man to run a race. 

6. His going forth is from the 
end of the heaven, and his circuit 



who is the sole light of the bright 
Gods. Who is the God to whom 
we shall offer our sacrifice ? 

8. He who, by his might, looked 
over the water-clouds, the clouds 
which gave strength and lit the sac- 
rifices ; He alone who is God above 
all Gods. May he not destroy us? 
He the Creator of the earth ; or He 
the righteous who created the heav- 
en? He who created the bright and 
might v waters? 



*f At this very moment my darling 
child, not two weeks old, lies sleeping in 
his cradle near my desk. What if I 
should say to it when it shall awake and 
ery for its mother's breast, "seek" your 
mother. "If, haply'' you "might feel af- 
ter" her a»vd "find" her, though she "he 
not far from you at any time," you shall 
have your dinner, and not before. She 
"strives with you," why will you not 
find her? 



VEDAS. 



{Brahmins tract this booh as far bach 
as 4,000 B. C.) 

There is one living and true God ; 
ever lasting without parts or passion ; 
of infinite power, wisdom, and good- 
ness; the maker and preserver of all 
things. He overspreads all crea- 
tures. He is entirely spirit without 
the form either of a minute body, or 
an extended one which is liable to 
impression or organization. He is the 
ruler of the intellect, self-existent, 
pure, perfect, omniscient and omni- 
present. 

He has from all eternity, been 
assigning to all creatures their re- 
spective purposes. No vision can 
approach him. No language can de- 
scribe him, no intellectual power can 
comprehend him. 

As a thousand souls emanate froiii 
one flame, thus do all souls emonate 
from the one Eternal Soul, and return 
to him. 

The supreme soul dwells in the form 
of four footed animals, and in anoth- 



THE BIBLE BALANCED. 



unto the end of it ; and there is noth- 
ing hid from the heat thereof. 

Revelations 1, 8. I am Alpha and 
Omega, the beginning and the end- 
ing, sayeth the Lord, which is and 
which was and which is to come — 
the Almighty. 

9. 1, John, who also am your 
brother and companion in tribula- 
tion, and in the kingdom and pa- 
tience of Jesus Christ, was in the Isle 
that is called Patmos, for the word of 
God, and for the testimony of Jesus 
Christ. 

10. I was in the spirit on the 
Lord's day and heard behind me a 
great voice as of a trumpet. | vieiv with contempt any creature what- 

11. Saying, I am Alpha and Ome- \ soever. To know that God is. and 
ga, the first and the last: and what I all is God. This is tke substance of 
thou seest. write in a book, and I the V T edas. 

send it unto the. seven churches j 

which are in Asia: unto Ephesus, 
and unto Smyrna, and unto Per- 
gamus. and unto Zhyalira. and 
unto Sardis, and unto Philadelphia, 
and unto Laodicea. 

12. And I turned to see the voice 



er place he is full of Glory. He live > 
in the form of the slave, he is smaller 
than the grain of barley. He is smal- 
lest of the small and greatest of the 
great; yet he is neither small nor 
great. 

Without hand nor foot, he runs 
rapidly and grasps firmly: without 
eyes he sees all : without ears he hears 
all. He knows whatever can be 
known; but there is none who knows 
him. The wise call him the Great 
Supreme Pervading Spirit. He who 
considers all beings as existing in the 
Supreme Spirit, and the Supreme 
Spirit as pervading all beings cannot 



ZOFOASTER, 



that spake with me, and being turn- 
ed, I saw seven golden candlesticks. 
13. And in the midst of the seven 



Over 900 B. C. Moses. He is the 
first, indestructible.eternal. unbegot- 
ten. indivisible, dissimilar: the dis- 
poser of all good, incorruptible; 
the best of the good, the wisest of the 



candlesticks one like unto the son of ! wise. He is the Father of equity 
man clothed with a garment down and justice, self-taught, physical, per- 
to the foot, and girt about the paps feet, and wise, and the only inventor 
with a golden girdle. of the sacred philosophy. 

14. His head and his hair were 
white like wool, as white as snow; 

and his eyes were as a flame of fire : QDD L_T TP T T C B C 

15. And his feet like unto fine | ' 

brass, as if they burned in a furnace, 
and his voice as the sound of many 
waters. 



1200. 



There is one unknown being, prior 
to all beings, and exalted above all. 
He is the author of all things, eves 
16. And he had in* his right hand , of the ethereal spheres, and of all 
seven stars, and out of his mouth ' things, below it. He is Life. Counsel 



8 



THE BIBLE BALANCED. 



went a sharp two-edged, sword; and 
his countenance was as the sun shin- 
eth in his strength. 

17. And when I saw him I fell at 
his feet as dead, and he laid his right 
hand upon me, saying unto me, fear 
not; I am the first and the last; 

18. I am he that liveth and was 
dead; and behold I am alive ever- 
more: amen; and have the keys of 
hell and of death; 

19. With the things which thou 
hast seen, and the things which are, 
and the things which shall be here- 
after. 

Rev. 1. 5. And out of the throne 
proceeded lightning and thundering 
voices : and there were s even lamps 

OF FIRE BURNING BEFORE THE THRONE, 
which ARE THE SEVEN SPIRITS OF 

God. 

Deut. 4, 21. For the Lord thy God 
is a consuming fire, even a jealous 
God. 

2 Sam. 22, 7. In my distress I called 
upon the Lord, and cried, to my God, 
and he did hear my voice out of his 
temple, and my cry did enter into Ms 
ears. 

8. Then the earth shook and trem- 
bled: The foundation of heaven 
moved and shook because he was 
wroth. 

9. There went up smoke out of his 
nostrils, and fire out of his mouth 
devoured: coals were kindled by it. 

10. He bowed the heavens also and 
came down: and darkness was under 
his feet. 

11. And he rode down upon a 
cherub, and did fly; and he was seen 
upon the wings of the wind. 

14. The Lord thundered from heav- 



and Light, which all signify one 
power, the same that drew all things 
visible and invisible, out of nothing. 
We will sing that eternal, wise, and 
all perfect love, which reduced chaos 
to order. The empyrean, the deep 
Tartarus, the earth, the ocean, the 
immortal gods and goddesses, all that 
is, that has been, or that will be, Was 
originally contained in the fruitful 
bosom of Jupiter. He is the first 
and the last, the beginning and the 
end. *He is the primeval Father, the 
immortal virgin, the life, the cause, 
the energy of all things. There is 
one only Power, one only Lord, one 
Universal King. 



CONFUCIUS. 



God, said he, in conversation with 
one of the Princes of his country, is 
the Universal Principle of Life; it is 
the fruitful source from which all 
things have flown. To give to Heav- 
en testimonials of gratitude, is the 
first duty of man; to show one's self 
grateful towards ancestors, the sec- 
ond .... After having satisfied in some 
sort, their obligations toward God, to 
whom, as to the universal principles 
of all that exists.they (mankind) were 
indebted for their own existence, 
their hearts turned to those who had 
transmitted life to them. They fix- 
ed in their honor respectful ceremon- 
ies to be as the compliment of the 
sacrifice offered solemnly to God. 

In all which I have just recalled 
to your majesty, yon will comprehend 
without doubt, that under whatever 
title one renders the worship; who- 



THE BIBLE BALANCED 



eu and the most high uttered his 

voice. 

Gen. 8, 21. And the Lord smell ed 
a sweet savory. 

Ezekiel 21, 17. I will also smite 
mine hands together, and T will cause 
my fury to rest: I the Lord have said 
it. 

Amos 7. 7. Thus he showed me: 
and behold the Lord stood upon a 
wail made with a plumb-line with a 
plumb-line in Iris hand. 

Ps. 78, 65. Then the Lord awaked 
a- 1 mi out of a sleep and like a mighty 
man that slioufeth by reason of wine. 

66. And he smote his enemies in 
the hinder parts. 

Is. 42, 18. The Lord shall go forth 
as a mighty man: he shall stir up 
jealousy like a man of war: he shall 
cry: yea, BOAR. He shall prevail 
against his enemies. 

14. I have long time holden my 
peace: I have been still and refrained 
myself: now will I cry like a travail- 
ing woman : 1 wil 1 destroy and devour 
at once, 

Hosea 5, 12. Therefore will 1 be 
unto Ephraini as a moth, and to the 
house of Judah as rottenness. 

Micah 1, 3. For behold, the Lord 
cometh forth out of his place, and 
will come down and tread upon the 
high places of the earth. 

4. And the mountains shall be 
i,: -en under him, and the valleys 
snail be cleft as wax before the fire. 
and as the waters that are poured 
down a steep place. 

8. Therefore I will wail and howl. 
I will go striped AND NAKED: 
I will make a wailing like the dragons 
and mourning like the owls. 



so-ever may be the apparent object 
of it. and of whatever nature be the 
external ceremonies, it is always to 
Grod that one renders it, and it is God 
who is the object direct, and principle 
of the veneration. 



PYTHAGORAS, 

B. C. 586. 



There is one universal Soul, diffus- 
ed into all the beings of nature, and 
from which human souls are derived, 
eternal, invisible, unchangeable: in 
essence like truth, in substance re- 
sembling light; not to be represent- 
ed by any image; to be comprehend- 
ed only by the mind; not as some 
conjecture, exterior to the world, but 
in himself entire, pervading the 
universal sphere. Unity is the prin- 
ciple of all things, and from this 
unity went forth an infinite 
duality. The soul of man being be- 
tween two spirits who always con- 
template the divine essence,and those 
incapable of such contemplation.can 
raise itself to the one or sink itself to 
the other. 



ARISTOTLE, 

B. 0. 380. 



The Eternal Living Being, most 
noble of all beings; distinct from 
matter, without extension or divis- 
! ion, without parts or succession, who 
I understands everything, and continu- 
i ing himself immovable, gives motion 
; to all things, and enjoys in himself 



10 



THE BIBLE BALANCED. 



h 



13, And Jet him be your f em 



AND LET HIM JBE YOUR DREAD. 

Ex. 15, 11. Who is like unto thee. 
Oh Lord, among Hie Gods? who is 
like thee, glorious in holiness, fearful 
in praises, doing wonders. 

Ex. 7. 1. And the Lord said unto 
Mose«. see, I have made thee a God 
to Pharaoh : and Aaron, thy broth- 
er shall be thy prophet. 

Ex. 33, 17. And the Lord said unto 
Moses. 1 will do this thing also that 
thou hast spoken, for thou hast found 
grace in my sight and I know thee I 
by name. 

18. And he said, I beseech thee 
show me thy glory. 

19. And he said 1 will make all 
my goodness pass before thee, and I 
Avill proclaim the name of the Lord j 
before thee, and will be gracious to 
whom T will be gracious, and will 
shew mercy to whom I will shew j 
mercy. 

20. And he said. Thou canst not 
see my face: for there shall no man j 
see me and live. 

21. And the Lord said behold there 
is a place by me, and thou shalt stand j 
upon a rock; 

22. And it shall come to pass, 
while my glory passeth by. that I 
will put thee in a cleft of this rock, 
and will cover thee with mine hand 
while 1 pass by: 

23. And I will take away mine 
hand and thou shalt see my back 
parts; but my face shall not be seen. 

I Sam. 11, 6. And the spirit of 
God came upon Saul when he heard 
those tidings, and his anger was 
kind leu greatly. 



a pefect happiness, knowing and 
contemplating himself with infinite 
pleasure. 

There are many superior deities, 
but One Mover. All that is said of 
the human shape of those deities is 
mere fiction, in rented to instruct the 
common people, and secure their ob- 
servance of good laws. A Spiritual 
substance is the cause of the uni- 
verse, and the source of all order and 
beauty, all motions and all the forms 
! we so much admire in it. All must 
be reduced to this One Primitive 



Substance, which governs in subor- 
dination to the First. 

There is one supreme intelligence, 
who acts with order, proportion and 
design, and a source of all that is 
good and just. 



PLATO 

B. C. 420. 



God. as the old tradition declaus, 
holding in his hand the beginning, 
middle, and end of all that is. moves 
according to his nature in a straight 
line toward the accomplishment of 
his end. Justice always follows 
him and is the punisher of those who 
fall short of the divine law. To 
that law he who would be happy 
holds fast, and follows it in all 
humility and order. But he who is 
lifted up with pride, or money, or 
honor, or beauty, who has a soul not 
with folly, and youth, and insolence, 
and thinks he has no need of a guide 
and a ruler, but is able himself to be 
the guide of others, he. I ,say. is left 
deserted of God: and being thus de- 



THE BIBLE BALANCED. 



11 



Ps. 10, 1. Why standest thou 

afar off'? Lord, why hidest thou 
in times of trouble ? 

Is. 45, 15. Verily thou art a God 
that hidest thyself. (rod of Israel, 
the Savior. 



HIS NAMES. 



Ex. 6. 3. And I appeared unto 
Abraham, unto Isaac and unto Jacob. 
By the name of GOD-ALL- 
MIGHTY: but by my name JEHO- 
VAH was I not known to him. 

Ps. 58. 4. Sing unto God. sing- 
praises to his name; extol him that 
rideth upon the heavens by his name 
J AH and rejoice before him. 

Ex. 3, 14. And God said unto 
Moses, I AM THAT I AM; and he 
said thus shalt thou say unto the 
children of Israel. I AM hath sent 
me unto you. 

Hos. 2, 16. And it shall be at that 
day. saith the Lord, that thou shall 
call me ISHI; and shalt call me no 
more BAALI. 

1.-G0D. 
, 2.— LORD. 

3.— GOD-ALL-MIGHTY. 

4.— JEHOVAH. 

5.— JAH. 

6.-I AM. 

7.— ISHI. 

8.— BAALI. (past name). 



serted he takes to him others who 
are like himself, and dances about 
in wild confusion and many think 
he is a great man. God provides for 
all things, the least as well as the 
greatest, he is the original life and 
force of all things, in the ethereal 
regions, upon earth, and under the 
earth. He is the beginning, the 
unity, the good: the same in the 
world of Intelligence, that the sun 
is in the visible world. "God is 
Truth, and Light is his shadow. 



CLEANTHES. 



many 



B. C. 260. 

Greatest of the Gods, God with 

names, 
God ever ruling, and ruling all things ! 
Zeus' origin of nature, governing the 

universal law. 
All hail ! For it is right for mortals to 

address thee; 
! Since we are the offspring, and we alone 

of all 
! That live and creep on the earth have 

honor of imitative speech. 
| Therefore will I praise thee, and hymn 

forever thy power. 
Thee the wide heaven, which surrounds 

earth, obeys; 
i Following where thou wilt, willingly 

obeying thy law. 
j Thou holdest at thy service in thy mighty 

hands, 
The two edged, flaming, immortal thun- 
derbolt, 
Before whose flash all nature trembles, 
Thou rulest in the common season which 

goes through all, 
And appear in all things, great and 

small, 
Which filling all nature, is king of all 

existence. 
Nor without thee, O, Deity, does any- 
thing happen in the world, 
From the ethereal pole to the great 

ocean, 
Except only the evil prepared by the 

senseless wicked. 



12 



THE BIBLE BALANCED. 



J Bat thou also are able to bring to order 

that which is chaotic , 
1 Living form to that which is formless, 
and making the discordant friendly; 
So reducing all variety to unity, and 

even making good out of evil. 
• Thus through all nature is one great law, 
Which only the wicked seek to disobey, 
i Poor fools! Who long for happiness, 
; But will not seek nor hear the divine 
commands. 
Thales was asked what God was ? 
"That which has neither beginning 
nor end.'' Numerous quotations 
might be here added, some more line 
than some here cited — want of space 
prevents. 

"Virgil and Manilius described in 
lines of singular beauty, that univer- 
sal Spirit. THE PRINCIPLE OF ALL 

life, the efficient cause of all mo- 
tion which permeates and animates 
the globe." — History of European 
Morals, by Lecky. 



THE CREATION 



BIBLE. 



BRAHMA. 



Gen. 1, 1. In the beginning God 
created the Heavens and the earth. 

2. And the earth was without form 
and void; and darkness was upon the 
face of the deep, and the spirit of God 
moved upon the face of the waters. 

3. And God said let there be light; 
and there was light. 

4. And God saw the light, that it 
was good: and God divided the light 
from the darkness. 



The universe existed in darkness 
imperceptible, undefinable, undiscov- 
erable, and undiscovered; as if im- 
mersed in sleep. Then the self ex- 
isting power, undiscovered himself, 
but making the world discernable 
with the fine elements and other 
principles appeared in undiminished 
glory dispelling the gloom. 

He whom the mind alone can per- 
ceive, whose essence eludes the ex- 



THE BIBLE BALANCED. 



13 



5. And God called the light day, 
and the darkness he called night, and 
the evening and the morning were 
the first day. 

6. And God said let there be a firm- 
ament in the midst of the waters, and 
let it divide the waters from the 
waters. 

7. And God made the firmament, 
and divided the waters which were 
under the firmament from the waters 
which were above the firmament: 
and it was so.- 

8. And God called the firmament 
heaven, and the evening and the 
morning were the second day. 

9. And God said let the waters 
under the heaven be gathered 
together unto one place, and let the 
dry land appear: and it was so, 

10. And God called the dry land 
earth, and the gathering together of 
the waters called he seas, and God 
saw that it was good. 

11. And God said let the earth bring 
forth- grass, the herb yielding seed; 
and the fruit tree yielding fruit, 
after his kind, whose seed is in itself, 
upon the earth: and it was so. 

12. And the earth brought forth 
grass, and herb yielding seed after his 
kind, and the tree yielding fruit whose 
seed was in itself after his kind, and 
God saw that it was good. 

13. And the evening and the morn- 
ing were the third day. 

11. And God said let there be lights 
in the firmament of the heaven, to 
divide the day from the night, and 
let them be for signs, and for seasons, 
and for days, and years. 

15. And let them be for lights in 



the firmament of the heaven, to give l sensation. 



ternal organs, who has no visible 
parts, who exists from eternity, even 
he, the sold of things, shows forth in 
person. 

He having willed to produce va- 
rious beings from his own divine sub- 
stance, first created the waters with a 
thought, and placed in them a pro- 
ductive seed. The seed became an 
egg, bright as gold, blazing like the 
luminary with a thousand beams,, 
and in that egg he was born himself 
in the form of Brahma, the great 
forefather of all spirits. 

The waters are called Nara. because 
they were the production of Nara or 
the spirit of God. and hence they 
were his first agana. or place of mo- 
tive, he hence is named Naragana. or 
moving of the waters. 

In that egg the great power sat 
inactive a whole year of the Creation, 
at the end of which by his thought 
alone he caused the egg to divine 
itself. And from its two divisions 
he framed the heavens above, and the 
earth beneath; in the midst he plac- 
ed the subtile ether, the eight re- 
gions, and the permanant receptacle, 
of the waters. 

From the supreme soul he drew 
forth mind, existing substantially 
though unperceived by sense, imma- 
terial, and before mind, or reasoning 
power, he produced consciousness 
the internal monitor — the ruler. 

And before them both he produc- 
ed the great principle of the souh or 
first expansion of the divine idea; 
and all vital forms endured with the 
three qualities of goodness, passion 
and darkness, and the five percep- 
i tions of sense, and five organs of 



14 



THE BIBLE BALANCED. 



light upon the earth : and it was so. 

16. And God made two great lights ; 
the greater light to rule the day. and 
the lesser light to rule the night: 
and he made the stars also. 

17. And God set them in the firm- 
ament of the heaven to give light 
upon the earth. 

18. And to rule over the day and 
over the night, and to divide the light 
from the darkness : and God saw that 
it was good. 

19. And the evening and the morn- 
ing were the fourth day. 

20. And [God said let the waters 
bring forth abundantly the moving 
creatures that hath life, and fowl that 
may fly above the earth in the open 
firmament of heaven. 

21. And God created great whales 
and every living creature that moveth, 
which the waters brought forth 
abundandly after their kind, and 
every winged fowl after his kind, and 
God saw that it was good. 

22. And God blessed them, saying- 
be fruitful and multiply, and fill the 
waters in the seas, and let fowl mul- 
tiply. 

23. And the evening and the morn 
ing were the fifth day. 

24. And God said let the earth bring 
forth the living creatures after his 
kind, cattle and creeping things, 
and beasts of the earth after his kind: 
and it was so. 

25. And God made the beast of the 
earth after his kind, and cattle after 
their kind, and everything that creep- 
eth upon the earth after his kind: and 
God saw that it was good. 

26. And God said, let us make man 

ill, OUR OWST IMAGE. AFTER OUR LIKE- 



That having at once pervaded, with 
emanations from the supreme spirit, 
the minutest portions of fixed prin- 
ciples immensely operative,conscious- 
ness, and the five perceptions, he 
formed all creatures. 

Thence proceed the great elements 
endued with peculiar powers, and 
mind with operations infinitily sub- 
tile, the imperishable cause of all 
apparent forms. 

This universe therefore is compact- 
ed from the minute portions of 
those seven divine and active prin- 
ciples; the great soul or first emana- 
tions, consciousness, and five percep- 
tion; a mutable universe from im- 
mutable ideas of created things, the 
most excellent are those who are 
animated; of the animated, those 
which subsist b} r intelligence ; of the 
intelligent, mankind; and of men the 
sacradotal class. Of priests those emi- 
nent in learning; of the learned, 
those who know their duty ; of those 
who know it such as virtuously per- 
form it; and of the virtues, those 
who seek beatitude from a perfect 
acquaintance with scriptural doct- 
rine. 



ZOROASTER- 



The maker who, self-operating, 
framed the world, and there was 
another mass of fire — (the sun), all 
these things he produced, self-oper- 
ating, that the body of the world 
might be CON-GLOBED, that the 



THE BIBLE BALANCED. 



L5 



NESS, and let him have dominion over 
the flesh of the sea, and over the fowls 
of the air, and over the cattle, and 
over all the earth, and over every 
creeping- thing that ereepeth upon 
the earth. 

27. So God created max in his 
owt image, in the image of God cre- 
ated he him: male and female created 
lie them. 

28. And God blessed them, and 
God said unto them, be fruitful, and 
multiply and replenish the earth, and 
subdue it: and have dominion over 
the fish of the sea. and over the fowl* 
of the air. and over every living thing 
that moveth upon the earth. 

Gen. 2. 18. And the Lord said, it is 
not good that man should be alone: 
I will make an helpmeet for him. 

19. And out of the ground the Lord 
God formed every beast of the field, 
and every fowl of the air : and brought 
them unto Adam to see what he 
would call them: and whatsoever 
Adam called every living creature, 
that was the name thereof. 

20. And Adam gave names to all 
cattle, and to the fowl of the air. and 
to every beast of the field: but for 
Adam there was not found an 
helpmeet for him. 

21. And the Lord God caused a 
deep sleep to fall upon Adam, and he 
slept : and he took one of his ribs, and 
closed up the flesh instead thereof. 

22. And the rib which the Lord had 
taken from man made he a woman, 
and brought her unto the man. 

23. And Adam said, this is now 
bone of my bone, and flesh of my 
flesh: she shall be called woman, be- 
cause she was taken out of man. 



I world might be manifest and not 
appear membranous. 

For he assimilates himself, pro- 
fessing to cast around him the form 
of the images. 

For it is an imitation of mind. 
but that which is fabricated, has 
something of body. 

But projecting into the worlds, 
through the rapid menace of the 
Father, the venerable nam.' with a 
sleepiest revolution. 

The ethers of the elements there- 
fore, are three. 

The oracles assert that the impres- 
sion of characters and of other divine 
visions, appear in the ether. 

In this the things without fig- 
ure are figured. 

The inerrable and enable impres- 
sions of the world. 

And the light-hating world, and 
the winding currents under which 
many are drawn down. 

He makes the whole world of fire, 
and water ami earth, and all nour- 
ishing ether. 

Placing earth in tin- middle, put 
water in the cavities of the earth, and 
air above these. He fired a great 
multitude of inerratie stars — not by 
laborious and evil tension, but with 
a stability void of wandering, forcing- 
fire to the fire. 

For the Father congregated the 
seven firmaments of the wx) rid, circum- 
scribing the heaven with a, convex 
figure. 

He constituted a septenary of er- 
rative animals. suspending their 
disorder in well disposed zones. 

run-par ii'd nature rules over the 
worlds and works. 



16 



THE BIBLE BALANCED. 



3, 1. Now the serpent was more 
subtle than any beast of the field 
which the Lord God had made. And 
he said unto the woman, yea. hath 
God said ye shall not eat of every 
tree in the garden: 

2. And the woman said unto the 
serpent. Ave may eat of the fruit of 
the trees of the garden. 

3. But of the fruit of the tree 
which is in the midst of the garden 
God hath said, ye shall not eat of it. 
neither shall ye touch it, lest ye die. 

I. And the serpent said unto the 
woman, ye shall not surely die: 

5. For God doth know that in the 
day thou eat thereof, then your eyes 
shall be opened, and ye shall be as 
gods, knowing good and evil. 

6. And the woman saw that the 
tree was good for food, and that it 
was pleasant to the eyes, and a tree 
to be desired to make one wise : she 
took of the fruit thereof, and did eat, 
and gave also unto her husband with 
her: and he did eat. 

7. And the eyes of both were opened 
and they knew they were naked, and 
they sewed fig leaves together and 
made them" aprons. 

9. And. the Lord God called unto 
Adam and said unto him. where art 
thou? 

And Adam said, I heard thy voice 
in the garden, and I was afraid be- 
cause I was naked, and I hid myself. 

II. And he said, who told thee that 
thou wast naked? Hast thou eaten 
of the tree whereof I commanded 
thee that thou shouldst not eat? 

12. And the man said, the woman 
whom thou gavest to be with me, 
she gave me of the tree, and I did eat. 



ZENDA VESTA, 



1 take the following from M. 
Kaliseh's 'Historical and critical com- 
mentary on the Old Testament.' 
Genesis, page 63. The first couple, 
the parents of the human race (Me- 
shia and Meshian). lived originally 
in purity and innocence. Perpetual 
happiness was promised to them by 
Ormuzd, the creator of every good 
gift, if they persevered in their 
virtue. liui an evil demon (Dev) 
was sent to them by Ahriman. the 
representative of everything noxious 
and sinful; he appeared unexpected- 
ly in the form of a serpent: he gave 
them the fruit of a wonderful tree, 
Horn, which imparted immortality. 
and had the power of restoring the 
: dead to life. Thus, evil inclinations 
1 entered their hearts ; all their moral 
I excellence was destroyed: Ahriman 
' appeared himself under the form of 
! the same reptile and complete d the 
j work of seduction: they acknowl- 
i edged him instead of Ormuzd as the 
j creator of everything good; and the 
i consequence was, that they forfeited, 
j forever, the internal happiness for 
! which they were destined. They 
| killed beasts and clothed themselves 
in their skins; they built houses, but 
paid not their debt of gratitude to the 
Deity. The evil demons thus ob- 
tained still more perfect power over 
their minds, and called forth envy, 
hatred, discord and rebellion, which 
j raged in the bosom of the families. 

It is unneccessary to point out the 
I parallel features of this beyond the 



THE BIBLE BALANCED. 



13. And the Lord God said unto 
the woman, what is this that thou 
hast done? And the woman said 
the serpent beguiled me. and 1 did 
eat. 

14. And the Lord said unto the 
serpent, because thou hast done this 
thing thou art cursed above all cattle, 
and above every beast of the field : up- 
on thy belly shalt thou go. and dust 
shalt thou eat all the days of thv 
life. 

16. Unto the woman he said. I 
will greatly multiply thy sorrow, and 
thy conception : in sorrow shalt thou 
bring forth children: and thy desire 
shall be to thy husband, and he shall 
rule over thee. 

17. And unto Adam he said, be- 
cause thou hast barkened unto the 
voice of thy wife, and hast eaten of 
the tree of which I commanded thee, 
saying, thou shalt not eat of it: 
cursed is the ground for thy sake: 
in sorrow shalt thou eat of it all the 
days of thy life.* 

3. 22. And ilw Lord God said, be- 
hold, the man has become as one of 
us, to know good and evil : and now, 
lest he put forth his hand and take 



mosaic narative; it contains almost 
all material of the hitter; the re- 
markable tree, the serpent, the dep- 
redation and fall of man. It is, then, 
evident, that all these traits are not 
specifically mosaic: they belong to 
the traditionary lore of the Asiatic 
nations: they cannot, therefore, be 
essentialm the system of Mosaic the- 
ology: they serve to represent the 
ideas, but are not indispensable for 
them; they are the vehicle used to 
convey certain truths, but these 
truths might have been expressed in 
a thousand other shapes: the truths 
are unchangeable and necessary;" 

The truth is here as near as can be, 
if true at uU. one of the accounts 
must be the original and commoi 
sense tells us that the first written is 
the one. Now we have already 
placed the age of Zoroaster to have 
been over 900 years before Moses, 
and admitting Zoroaster to be the 
I author of the Zenda Vesta: it out- 
dates that of Moses, and we can show 
that even Moses was not the writer 
of it, but written after the time of 
Saul, for in Genises, 36. 31. 

"And these are, the kings that 



reigned in Edom, before then reign- 
*Here is the .establishment of sin and j ed a king over Israel". Saul was the 
misery, not because of the immoral and first king of Israel, crowned or de- 
saddening properties of the fruit which | dared king. 1095 B. 0. Moses died 
they had eaten, but a curse put upon tbem 1451 B C., differing 356. Butchria- 
by a special act of God. Slavery and servi- i-^ „ rtwwl + • 
* -.. . -^ 3 , . , |tran commontanes. now generally 

time onthe part .or the woman, and degrad- j 

ing conditions on the part of the man, who 
could be no better in consequence of 



them; and finally because man is what 
God intended him to be he drowns the 
whole race, with the same curse resting 



put the origin of the books of Moses 
as far back as 756 B. C. which 
makes the Zenda Vesta, quite an- 
cient, even at that time. 

And then again in the U of Gene- 



upon him. The natural propensities of I sis. it tells about Abraham driving his 
the man now is that of wisdom and un- j enemies into a place called Dan. 
derstandinsj, which God admits. There was no such place as Dan. un- 



18 



fTHE BIBLE BALANCED. 



also of the tree of life, and eat, and 
live forever, 

23. Therefore the Lord God sent 
him forth from the Garden of Eden 
to till the ground, from whence he 
was taken. 



til after the Danites came into Laish 
and changed it to Dan, after Dan 
their father. Judges 18, 27, 28. 

"And they took the things which 
Micah had made, and the priest 
which he had, and came unto a peo- 
ple that were at quiet and secure; 
and they smote them with the edge 
of the sword, and burnt the city with 
fire.' 1 

"And there was no deliverer be- 
cause it was far from Zidon, and 
they had no business with any man: 
and they built a city and dwelt 
therein/. 

"29. And they called the name of 
the city Dan. after the name Dan 
their father, who was born unto Is- 
rael; how be it the name of the city 
was Laish, at first." (This brings the 
battle of Abraham back nearly 800 
years, or to 1120 B. C. — Compiler.) 



»»«'«.¥«»,<"», »'«.>S. >«««».«'<, 



.#'<,«'M , t«'S«« , W< , «*".«'>./*M*>.» , W".*'l,<**./*W'S. 



JESUS 



-(n.i'i.rt.i'iii'u- 



Mat. 10. 38. And he that taketh 
not. his cross and follow after me. is 
not worthy of me. 



John 6. 41:. No man can come to 
me, except the father which hath 
sent me. draw him: and I will raise 
him up at the last day. 



PT'ophecies concerning the coming of Christ and Christna 



CHRIST. 

Micah 5,29. But thou Bethlehem, 
Euphratah, though thou be little 
among the thousands of Judah, yet out 
of thee shall come forth unto me that 
is to be ruler in Israel; whose goings 
forth have been from of old. from 
everlasting. 

3. Therefore will he give them up 



CHRISTNA. 

"Happy . the breasts that his celes- 
tial mouth shall press! It is by 
their blest milk that all men shall be 
purified.'' 

"From north to south, from the 
rising to the setting, that day shall 
be a day of exultation. For God 
shall manifest his glory, and shall 



THE BIBLE BALANCED. 



L9 



until the time that she which tra- 1 make his power resound, and shall 
vaileth, hath brought forth: then reconcile himself with his creatures." 
the remnant of his brethren shall re- It is in the bosom of a woman that 
turn unto the children of Israel. the way of the divine splendor will 

Mat. 1, 18. Now the birth of , revise human form, and she shall 
Jesus Christ was on this wise. When , bring forthbeing a virgin— f< >r 1 1 o i m- 
as his mother Mary was espoused to pure contact shall have defiled her. 
Joseph, before they came together.; The lamb is born of a ewe and 



she was found with child of the 
Holy Ghost. 

19. Then Joseph, her husband, be- 
ing a just man, and not willing to 
make her a public example, was 
minded to put her away privily. 

20. But while he thought on these 
things, behold the angel of the Lord 
appeared unto nim in a dream, [just 
as nonsenssical as most dreams are, | 
saying, Joseph, thou son of David, 
fear not to take unto thee Mary. 
thy wife ; for that which is consciev- 
ed in her is of the Holy Ghost. 

21. And she shall bring forth a 
son, and thou shall call his name 
Jesus, for he shall save his people 
from their sins. 

22. Then Joseph being roused 
from sleep did as the angel of the 
Lord had bidden him. and took unto 
him his wife. 

25. And knew her not till she had 
brought forth her first born son. 
r.vA he called his name Jesus. 

John 7, 42. Hath not the scripture 
said, that Jesus cometh of thj seed 
of David, and out of the town of 
Bethleham where David was. 

Obadiah 21: And Saviors shall 
come up on Mount Zionto judge the 
Mount of Esau, and the kingdom shall 
be the Lords. 

Gen. 22. IS. And in thy seed 
shall all the nations be blessed: be- 
cause thou hast obeved mv voice. 



is uum or a ewe aim a 
ram, the kid of a goat and a buck- 
goat, the child of a woman and a 
man, but the dirish Parmatma (soul 
of the universe) shall be born of a. 
virgin who shall be fecundated by the 
thought of Vishnu. 

Let the yackchas. and Rackehases, 
and the majas tremble, for the day 
approaches when he shall be born. 



reign up- 



who shall terminate their 
on the earth. 

There shall be strange and terri- 
ble sounds in the heavens, in the air, 
and on the earth. Mysterious voices 
shall warn the holy hermits in the 
forrests. The celestial musicians 
shall chant their chorus. The wa- 
ters of the seas shall bound in their 
deep gulfs with joy. The winds 
shall load themselves with the per- 
fume of flowers. At the first cry of 
the Virgin child all nations shall re- 
reconize its master. 

In the early part of the Uoli Y 
ga shall be born the son of the 
gin. 

Prophets concerning the birth of 
his mother was also told, being there- 
fore prepared expressly for the in- 
carnation of God. Vishnu said to 
the grandmother of Christna— Lake- 
my: Thou shalt call the infant Dev- 
anauguy. (in sanscript. formed by 
or for God) for it is through her the 
designs of God are to be accomlished. 



on- 
rir- 



20 



THE BIBLE BALANCED. 



19. 10. The sceptre shall not de- 
part from Jiidah, nor a law-giver from 
between his feet, until Shiloh come, 
and unto him, shall the gathering 
of the people. 

Is. 11. 1. And then shall come 
forth a rod out of the stem of Jesse, 
and a branch shall grow out of his 
roots. 

10. And in that da}' these shall be 
a root of Jesse, which shall stand for 
an ensign of the people; to it shall 
the Gentiles seek; and his rest shall 
be glorious. 

29. And the spirit of the Lord 
shall rest upon him, the spirit of 
wisdom and under stsnding, the spir- 
it of counsel and might, the spirit of 
knowledge, and of the fear of the 
Lord. 

3. And shall make him of quick 
understanding in the fear of the 
Lord; and he shall not judge after 
the sight of his eyes. Neither re- 
prove atter the hearing of his ears. 

1. But with righteousness shall he 
judge the poor, and reprove with 
equity for the meek of the earth : 
and he shall smite the earth with the 
rod of his month, and with the 
breath of his lips, shall he slay the 
wicked. 

5. And righteousness shall be the 
girdle of his loins; and faitkfulness 
the girdle of his veins. 

6. The wolf also shall dwell with 
the lamb, and the leopard shall lie 
down with the kid; and the calf, and 
the young lien, and the failing to- 
gether; and a little child shall lead 
them, 

7. And the cow and the bear shall 
feed their young ones; shall lie down 



Let no animal food approach his lips. 
Rice, honey and milk should be her 
only sustenance. Above all, preserve 
her own union with a man by mar- 
riage.He said all who would have aid- 
ed in the act upon its accomplish- 
ment would die. 

u He shall come crowned with 
lights, the pure fluid issuing from 
the great soul, the essence of all 
that hath existence; and the waters 
of the Granges shall thrill from their 
sources to the sea. as an enceinte 
woman who feels on her bosom the 
first bound of her infant." 

*'He shall come, and the heavens 
and the worlds shall be joyous; the 
stars shall pale before this splendor; 
the sun shall find his rays too feeble 
to give light; the earth shall be to 
narrow for his boundless vision— too 
small to contain him." 

"For he is the infinite, for he is 
power, for he is wisdom, for he is 
beauty, for lie is all and in all. 

u He shall come, and all animated 
being's, all the flowers, all the plants, 
all the trees, the men. the women, 
the infants, the slaves, the fund ele- 
phants, the tiger, the lion, the white 
plumed swan. all the birds, 
and all the insects, all the, fish 
in the air, on the earth, and in the 
waters, shall together intone the 
chant of joy; for he is the Lord of all 
creatures and of all that exists.*' 

"He shall come, and the accursed 
Kackshasas shall fly for refuge to the 
deepest hell." 

"He shall come, and the impure 
Pisostehotas shall cease to gnaw the 
bones of the dead." 

"He shall come, and all the un- 
clean kin <>*s shall be dismayed, ill-om- 



THE BIBLE BALANCED. 



21 



together; and the lion shall eat 
straw like the ox. 

Is. 7. 14. Therefore the Lord him- 
self shall give you a sign. Behold 
a virgin shall conceive and bear a 
son. and shall call his name Immanuel. 

15. Butter and honey shall be eat, 
that he may know to refuse the evil, 
and choose the good. 

16. For before the child shall 
know to refuse the evil and choose 
the good, the land that thou abhor- 
est shall be forsaken of both her 
king<. I which never occurred. | 



ened natures and sou! jacketr shall 
no longer find rottenness, for their 
sustenance or retreats in which to 
hide themselves.'' 

lb He shall come and life snail de- 
fy death and the period of disolution 
shall be suspended in its sinister 
operations and he shall revivify the 
the blood of all the kings ; shall regen- 
erate all bodies and purify all souls."" 

"He shall come more sweet than 
honey and, embrosia more pure than 
the lamb without spot, and the lips 
of a virgin, and all hearts shall be 
transported with love. Happy the 
blest womb that shall bear him. 
Happy the ears that shall first hear 
his words. Happy the earth that 
shall support his first footsteps. 



HIS ANCESTRY. 



According to Matthew, from David. 

Matt. 1: 1. .The boo* of the gener- 
ation of Jesus Christ the SOX OF 
DAVID, the sox or ABRAHAM. 

1.— David. 

2. — Solomon. 

3. — Roboani. 

4.— Abia. 

5. — Asa. 

6. — Josaphat. 

7. — Joram. 

8. — Ozias. 

9.- — Ooabham. 

10.— Achaz. 

11. — Ezekias. 

12. — Manasses. 

13. — Anion. 

14. — Josias. 

15. — Jeehonias. 

16.'— Salathiel. 

17. — Zorobabel. 



According to Lube, from 

1.— David. 

2.— Nathan. 

3.— Mattha. 

4. — Menan. 

5.— Mela. 

6. — Eliakim. 

7. — Jonan. 

S. — Joseph. 

9.— Juda. 

10. — Simeon. 

11.— Levi. 

12.— Matthat. 

13. — Jorim. 

14— Elezer. 

15. — Jose. 

16.— Er. 

17. — Elmodam. 

IS. — Cosam. 

19.— Adeli. 

20.— Melehi. 



22 THE BIBLE BALANCED. 




18.— Abiud. 


21.— Neri. 




19:— Eliakim. 


22.— Salathiel. 




20. — Azor. 


23. — ZorababeL 




21.— Sodoc. 


24.— Rhesa. 




22. — Achim. 


25. — Jenna. 




23.— Eliud. 


26.— Juda. 




24.— Eleazar. 


27. — Semei. 




25.— Matthan. 


28.— Matthas. 


i 


26. — Jacob. 


29.— Maath. 




27.— Joseph the husband of Mary. 


30. — Nao-ge. 




)f whom was born Jesus who is 


31— Esli. 




jalled Christ. 


32. — Naum. 
33.— Amos. 
34.— Mattathias. 

35. — Joseph. 
36. — J anna. 

37.— Melchi. 
38.— Levi. 
39.— Matthat. 
41.— Heli. 






41. — Joseph. Luke 3. 


2s.— 31. 



HIS DIVINITY. 



Horn. i. 3. Concerning his son Jesus Christ, our Lord which was made 
of the seed of David, according to the flesh; 

Gal. 4: 4. But when the fullness of the time was come. God sent forth 
his sou. made of a woman, made under the law. 

St. John 7. 42. Hath not the scripture said: That Christ cometh of the 
seed of David, and out of the town of Bethlehem where 
David was? 

43. So there was a division among the people, because of him. 

" 1. 45. Philip findeth Nathanel, and saithunto him, we have found 
him of whom Moses in the law and the prophets did write, 
Jesus of Nazareth, the son of Joseph. 

Eps. 3. 9. From the beginning of the world. God created all things by 

Christ. 
1. Tim. 2. 5. One God and one mediator between God and man. and that 

man Jesus Christ. 

John 10. 30. I and my father are one. 

" t; 16. 9. 11. He that hath seen me hath seen the Father. 

" " 12. 44. He that believeth on me, believeth not on me. but on him 
that sent me. 



THE BIBLE BALANCED. 23 

Is. 45, 22. Look unto me, and 1)8 ye saved, all the ends of the earth 
for I am God and none else. 

23. I have sworn by myself, the word is given out of my mouth, in 
righteousness and shall not return. That' unto me every knee 
shall bow, every tongue shall swear 

Obediah 21. And Saviours shall come upon Mount Zion to judge the 
Mount of Esau; and the kingdom shall be the Lord's. 

HIS DYING PKAYER. 

Mat. 27, 46. My God. my God, why hast thou forsaken me ? 
Mark 15,34. My God. my God,why hast thou forsaken me? 
Luke 23, 34. Father forgive them for they not what they do. 

INSCRIPTION ON THE CROSS. 

Mat. 27,37. This is Jesus, the king of the Jews. 

Mark 15, 26. The king of the Jews. 

Luke 23, 38. This is the king of the Jews. 

John 19, 19. Jesus or Nazareth, the king of the Jews. 



Here arrives a question which may not appear to every one. If there is 
such a difference in the record of these simple inscriptions, 
set up where it might be copied more than once, would not 
the words of the writers of Jesus be just as unreliable? No 
one can help but notice the vast difference in the rendering 
of the divinity of Christ. We only regret that we have 
too limited space to present more of the dark passages 
contained in the Gospel of Christ. And we find that 
it is not even finished: that there was much to be said that 
was kept silent. Now in this age, when mankind are 
drifting so rapidly into Materialism, for the lack of this 
spiritual knowledge, which Christ could not give. We are 
told in the pulpit that the word of God now contains all 
that is neceessary for man to know. Read the following. 

I Cor. 3, 1. And I, brethren, could not speak unto you as unto spirit- 
ual, but as unto carnal, even as unto babes in Christ. 

2. I have fed you with milk, and not with meat; for hitherto ye were 
not able to bear it, neither yet now are ye able! 

10, According to the grace of God which is given unto me, as a wise 
• master builder, I have laid the foundation, and another build- 
eth thereon. 

19. For the wisdom of this world is foolishness with God, for it is writ- 
ten, he taketh the wise in their own craftiness. 

John 14, 16. And I will pray the Father and he shall give you anoth- 
er comforter, that he may abide with you forever. 



24 THE BIBLE BALANCED. 



17. Even the spirit of truth; whom the world cannot receive. 

Heb. 8, 13. In tli at he say eth, a new covenant, lie hatli made the first old. 
Now that which decayeth and waxeth old, is ready to van- 
ish away. 



So also does science say of the Gospel of Christ. While yet an infant 
it has risen in gorgeous splendor under the guillotine and 
battle axe of oppression and superstition. It knows no 
creed but truth, it owns no son but NATURE. 



How much less man, that is a worm, and the son of man. which is a 
worm. — job 25, 6. 

JESUS. 

Why some doubt there being ctny such a person, founded upon his early 
history or "that trip to Egypt!' 

Matthew 2. 3. When Herod, the king had heard these things he was 
troubled and all Jerusalem with him. 

12. And being warned of God in a dream that they should not return to 

Herod, they departed into their own country another way. 

13. And when they were departed, behold an angel of the Lord appeared 

to Joseph in a dream, saying arise, and take the young child 
and his mother and flee into Egypt, and be thou there until 
I bring thee word, for Herod will seek the young child to 
destroy him. 

14. When he arose, he took the young child and his mother by night, and 

departed into Egypt. 

15. And was there until the death of Herod; that it might be fulfilled 

which was spoken of the Lord by the prophet, saying, out of 
Egypt have I called my son. 

16. But when Herod was dead, behold an angel of the Lord appeared in a 

dream to Joseph in Egypt. 

20. Saying, arise, and take the young child and his mother, and go into the 

land of Israel; for they are dead which sought the young 
child's life. 

21. And he arose, and took the young child and his mother, and came into 

the land of Israel. 

22. But when he heard that Archelaus did reign in Judah in the room of 

his father Herod, he was afraid to go thither: notwith- 
standing, being warned of God in a dream, he turned aside 
into the parts of Galilee. 

23. And he came and dwelt in a city called Nazareth; that it might be ful- 

filled which was spoken by the prophets, he shall be a Naza- 
rene 



THE BIBLE BALANCED. 25 



Lukes Story About It. 



Luke 2. 4. Arid Joseph also went up from Galilee, out of the city of Naza- 
reth into Judah. into the city of David which is called Bethe- 
leham, (because he was of the house and lineage of David.) 

5. To be taxed with Mary, his espoused wife being great with child. 

6. And so it was, that, while they were there, the days were accomplished 

that she should be delivered. 

7. And she brought forth her first-born son, and wrapped him in swad- 

dling clothes, and laid him in a manger; because there was 
no room for them in the inn. 

21. And when eight days were accomplished for the circumcising of the 
child, his name was called Jesus, which was so named of the 
angel before he was conceived in the womb. 

39. And when they had performed all things according to the law of the 

Lord, they returned into Galilee to their own city, Nazareth. 

40. And the child grew, and waxed strong in spirit, filled with wisdom. 

and the grace of God was upon him. 

41. Now his parents went to Jerusalem every year at the feast of flic pass- 

over. 

42. And when he was twelve years old. they went up to Jerusalem after 

the custom of the feast. 

43. And when they had fulfilled the days, as they returned, the child Jes- 

us tarried behind in Jerusalem! and Joseph and his mother 
knew not of it. 

45. And when they found him not. they returned back again to Jerusalem. 

seeking him. 

46. And it came to pass, that after three days they found him in the tem- 

ple, sitting in the midst of the doctors, both hearing them, 
and asking them questions. 

51. And he went down with them, and came to Nazareth, and was subject 

unto them. 

52. And Jesus increased in wisdom and stature, and in favor with God and 

man. 

3. 1. Now in the fifteenth year of the reign of Tiberius Cesar, Pontius Pi- 
late being Governor of Judea. and Herodbeing tetarch of 

Galilee. 

9. 7. Now Herod the tetarch heard of all that was done hy him, and he 
was perplexed, because that he said of some, that John was 
risen from the dead. 

(Herod still alive when Matthew had him dead when Jesus was two ye ars 



26 



THA BIBLE BALENCED. 



13, 31. The same day there came certain of the Pharisees saying unto him; 
Get thee out and depart hence; for Herod will kill the. 

(This time Pharisees warn them of death instead of angels, but he is quite 
a little older.) 

23. 7. And as soon as he knew that he belonged unto Herod's jurisdiction, 
he sent him to Herod, who himself also was at Jerusalem. 

And so we find Herod to outlive Jesus. Now if these two accounts 
are true, as christians say they are, written under the inspira- 
tion of God. what is the conclusion to arrived at? There must 
be two Jesuses, and God. has them both mixed; or both are 
falsehoods which Infidels believe — and a most pious fraud. 



LOVE YOUR ENEMIES. 



CHRIST. 

Mat. 5. 39. But f say unto you. 
that ye resist not evil : But whoso- 
ever shall' smite thee on the right 
cheek turn to him the other also. 

44. But I say unto you, love your 
enemies, bless them that curse you. 
do good to them that hate you. 
"Return good for evil." 

Eccle. 3. 8. A time to love, and a 
time to hate. 

Luke 14. 26. If any man hate not 
his father, mother, wife and children 
he cannot be my disciple. 

Deut. 7. 15. The Lord will take 
away from thee all sickness and evil 
diseases and lay it upon those that 
hate you. 

22. And the Lord thy God will put 
out those nations before thee by lit- 
tle and little; thou mayest not con- 
sume them at once, lest the beasts of 
the field increase upon thee. 

23. But the Lord thy God shall 
deliver them unto thee, and shall de- 
stroy them with a mighty distruct- 
ion, until they be destroyed. 

24. And he shall deliver their 



BUDDHA. 

B. C. 650. 

A man who foolishly does me 
wrong, or regards me as being or do- 
ing wrong, I will return to him the 
protection of my undying love! 
the more evil goes from him. the 
more good shall go from me. 

For hatred does not cease by hat- 
red at any time — hatred ceases by 
I love ; this is an old rule. 

Let a man overcome anger with 
love. Let him overcome evil by 
good. 

MOHAMMED. 

Taken from the Koran. 

Turn away evil by that which is 
better (as anger by patience, and ig- 
norance by mildness, and evil conduct 
by forgivenness.) and lo! he be- 
tween whom and thyself was enmi- 
ty, shall become as though he were 
a warm friend. 

COFUCIUS. 
B. C. 500. 
That love which, it is requisite 
for all men to have, is not a stran- 



THE BIBLE BALANCED. 



27 



kings into thine hand, and thou 
shall destroy their name from under 
heaven, there shall no man be able 
to stand before thee until thou have 
destroyed them. 

8. 7. For the Lord thy God bring- 
eth thee into a good land, a land of 
waters, of fountains and depths that 
spring out of valleys and hills. 

8. A land of wheat and barley, and 
vines and fig-trees, and pomegran- 
ates, a land of oil-olive, and honey. 

9. A land wherein thou shalt eat 
bread without scarceness, thou shalt 
not lark anything in if, a land whose 
stones are iron and out of whose hills 
thou in ay est dig brass. 

SOLOMON. 

The wisest man, also Gods favored 
son who ruled over the children of 
Israel', and built a great temple unto 
the Lord. 

Ps. 10. 9. "Let his children be 
fatherless and his wife a widow." 

10. Let his children be continually 
vagabonds and beg. let them seek 
their bread out of their desolate 
places 

137. 9. Happy shall he be that tak- 
eth and dasheth the little ones against 
the stones. 

141. 6. Shoot out thine arrow and 
destroy them. 

Ps. 5$. 6. Break their teeth God 
in their mouth. 

68. 20. He that is our God is the 
God of salvation; and unto God the 
Lord belongs the issue from death. 

21. But God shall wound the head 
of his enemies, and the hairy scalp of 
such an one as goeth on still in his 
tresspasses. 



ger to man, it is man himself, or 
if you will, it is a natural prop- 
erty of man. which dictates unto him 
that he ought generally to love all 
! men. Nevertheless above all men 
to love his father and his mother i.> 
his main and principle duty, from 
the practice of which he afterwards 
proceed as by degrees to the piac- 
tice of that universal love, whoso o i - 

is ALL MANKIND. 

He ought to love his people, even 
the meanest, as his own children, 
and to share in the various subjects 
of joy or sorrow which they might 
have. 

Desire not the death of thine ene- 
my; thou woudst desire it in vain; 
his life is in the hands of heaven. 

ZORASTER. 

[Who lived in Babylon 2,459 B. C. and 
926 before Moses. Arstotle aud Pling fix 
his date so remote as 6,000 years before the 
death of Plato.] 

He says. Hate not each other be- 
cause you differ in opinion: rather 
love each other for it is impossible 
that, in such a variety of of senti- 
ments, there should not be some fixed 
point on which all men ought to 
unite. 

Live with thy friends as if they 
were some day to become thy ene- 
j mies. 

MENU. 

B. C. (nearly) 1,000. 

Said: Let no man be offended with 

I those who are angry with him, but 

reply gently to those who curse him 

Endure injuries and despise no one. 

Commit no hostile act for your own 

preservation. 



28 



THE BIBLE BALANCED. 



22. The Lord said, 
again from Bashan. 



I will bring ; 

I will bring I 
my people again from the depths of 
the sea. 

23. That thy foot may be dipped 
in the blood of thine enemies, and 
the tongue of the dog in the same. 

LOVE YOUR ENIMIES. 

24. They have seen thy goings 
God, even the goings of my God, \\\y 
king, in the sanctuary. 

Now if God had this power, why did 
he not create in them a new heart that 
they might never turn from him; but 
glorify him forever, and more especially 
instead of usurping this land and destroy- 
ing its inhabitants. Why did he not re- 
veal himself to them, and to the u-hole 
world, and have an universal glorification 
and save them from hell and torment? 

GOD. 

Ex- 20. 5. T the Lord thy God am 
a jealous God, visiting the iniquit- 
ies of the fathers upon the children 
into the third and fourth generation 
of them that hate me. # 

24. 23. Then I will be an enemy 
unto thine enimies and an adversary 
unto thine adversaries. 

Malachi 1. 1—3. The burden of 
the word of the Lord to Israel by 
Malachi. 

I have loved you sayeth the Lord, 
yet ye say wherein had thou loved 
us ? Was not Esau Jacob's brother ? 
Saith the Lord: yet I loyed Jacob, 
and I hated Esau, and laid his 
mountain and his heritage waste for 
the dragons of the wilderness. 

God creates the evil in order to curse, 
them. 

Proverbs 16, 4. The Lord hath made 
all things for himself; yea even the wick- 
ed for the day of evil. 



Wise men purify themselves hy 
forgiving offences, by alms and by 
prayer. 

SEXTUS. 

B. C, 400. 
Taught: Endure all things if 
you would serve God. 

-ANTISTHENES. 

B. C, 400. 
Said: The harmony of brethren is 
a stronger defense than a wail of 
brass. 

A man that is afraid of another, 
whatever he may think of himself, is 
a slave. 

Him that contradicteth, we must 
not again contradict, but instruct, 
for a mad man is not cured by anoth- 
er becoming mad. 

Humility, modesty, gravity, and 
neighborly affection, are virtues which 
I connot one moment neglect, with- 
out departing from my cheracter. — 
Confucius. 



THALES. 



of Greece 



[One of the seven wise men 
Born about 656 B. C] 

He said: Cultivate friendship for 

an enemy. Be kind to your friends 

that they may continue so and to 

thine enemies, that they may become 

so. Prevent injuries if possible, if 

not, do not revenge them. Speak 

evil of no one, not even thine enemies. 

PYTHAGORAS. 

B. C. 586. 

He says : Unity is the principle of 
all things, and from this unity went 
forth an infinite dualitv. 

Man is perfected first by conversing 
with the Gods, which he can only do 
when he abstains from evil, and 
strives to resemble the divine nature; 
second by doing good to others, which 



THE BIBLE BALANCED. 



29 



Gen. 10. 23. The sun was risen upon 
the earth when Lot entered into Zoar. 

24. Then the Lord rained upon So- 
dom and upon Gomonah, brimstone and 
fire from the Lord out of Heaven. 

25. And he over-threw those Gities, 
and that which grew upon the around. 

27. And Abraham got up early in the 
morning to the place where he stood be- 
fore the Lord. 

28. And he looked toward Sodom and 
Gomorah, and toward all the level of the 
plains, and beheld, and, lo, the smoke of 
the country went up as the smoke of the 
furnace. 

20. But his, (Lot's) wife looked back 
from behind him and she became a pil- 
lar of salt. 

EXECUTION OF HEATHENS. 

Ps. 9. 5. Thou hast rebuked the 
heathen, thou hast destroyed the 
wicked, hast put out their name for 
ever and ever. 

33. 10. The Lord bringeth the 
counsel of the heathen to naught, 
he maketh the division of the people 
of none effect. 

149, 6. Let the high praises of 
God be in their mouth, and n two 
edged sword be in their hand. 

7. To execute vengeance upon the 
heathen, and punishment upon the 
people. 

Is. 8. 9. Associate yourselves. 
ye people, and ye shall he broken to 
pieces, and give ear. all ye of far 
countries: guide yourselves, and ye 
shall be broken in pieces. 

10. Take counsel together, and it 
shall come to naught: speak the 
word, and it shall not stand: for God 
is with us. 

Jer. 10. 25. Pour oat thy fury 
upon the heathen, that know thee 
not. and upon the familes that call 
not on thy name. 



is an imitation of the Gcds. To a . 
yourself on an enemy, make him 
your friend. 

SOCRATES. 
B. C. 350. 
Return not an injury if you have 
received one. Return not evil for 
evil. 

CONFUCIUS. 
(Again.) 

It is only the man full of human- 
ity who can love man truly, and hate 
them in a suitable manner. 

Some are asked what ought we 
to think of one who returns benefits 
for injuries. He said. In that case how 
would we return the benefits. We 
must pay hatred and injuries by jus- 
tice, and, benefits by benefits. 

CONFUCIUS. 
Born B. C. 551. 

His wandering life had sometimes 
been painful to him. On one occasion- 
when near a strange city, separated 
from his disciples, he was seen by a 
peasant, who reported to his friends 
that a stranger of noble aspect was 
walking about near the gates like a 
dog without his master. 

He is right, said Confucius, m 
hearing this. I have the fidelity d 
a dog. and am treated like one. But 
it matters not in whatever manner 
men conduct themselves in my regard . 
I shall not depart from the affection 
which I bear to them, and will has- 
ten always to do them all the good 
which is in my power. If I do not 
receive from my labors the profits 
which I would do right to expect I 
will at last have the consolation that 
I have done my duty. 

CHRISTNA. 

As the sandal tree perfumes rue 
ax which fells it, so the good m 
sheds good upon his enemies. 



30 



THE BIBLE BALANCED. 



GOLDEN RULE 

Matthew 7. 12. Therefore all 
things whatever ye would that men 
should do to you, do ye even so to 
them, for this is the law and the 
prophets. 

Bestkuction" of Many Nations. 

Jer. 25. 13. And I will bring upon 
that land all words which I have 
pronounced against it, even all that 
is written in this book. 

Is. 31. 12. For the indignation of 
the Lord is upon all nations, and his 
fury upon all their armies; he hath 
utterly destroyed them, he hath de- 
livered them to the slaughter. 



3. Their slain also shall be cast 
out and their stink shall come up 
out of their carcasses, with their 
blood. 

Joel 3. 9. Proclaim ye this among 
the Gentiles. Prepare war, make up 
the mighty men, let all the men of 
war draw near; let them come up. 

10. Beat your plow shears into 
swords, and your pruning hooks into 
spears. Let the weak say I am strong. 

11. Assemble yourselves and come, 
all ye heathen and gather yourselves 
together round about; thither cause 
thy mighty ones to come down 
Lord. 

12. Let the heathen be naked and 
come up to the valley of Jehoshap- 
hat. for there will I sit to judge all 
the heathen around about. 

13. Put ye in the sickle, for the 
harvest is ripe, come, get you down: 
for the press is full, the vats over- 
flow; for their wickedness is great. 

11. Multitudes, multitudes in the 
valley of derision; for the day of the 



CONFUCIUS. 
B. C. 500. 

Do unto another what you would 
have him do unto you, and do not 
unto another what you would not 
have them do unto you. Thou 
needest this alone, it is the founda- 
tion of ail the rest. 

Is not reciprocity such a word. 
What you do not want done to 'your- 
self do not do to others. 

ZORASTER. 
B. C. 2459. 
Day and night think of doing- 
good. Life is short. If when thou 
oughtest to benefit thy fellow crea- 
tures to day, thou delayest till to- 
morrow, make atonement. 

THALES. 
B. C. 550. 
Avoid doing what you would 
blame others for doing. Be to ev- 
erybody kind and friendly. 

SEXTUS. 
B. C. (over) 400. 
What you wish your neigbors to 
be to you, such be ye also to them. 

ARISTOTLE. 

B. C. 380. 
We should conduct ourselves to- 
ward others as we would have them 
act toward us. 

ARRISTIPPUS. 
B. C. 365. 
Cherish that reciprocal benevo- 
lence which will make you as anx- 
ious for another's welf areas for your 
own. 



THE BIBLE BALANCED. 



31 



Lord is near in the valley of derision. 

15. The sun and the moon shall 
be darkened and the stars shall with- 
draw their shining. 

16. The Lord also shall roar out of 
Zion, and utter his voice from Jeru- 
salem; and the heavens and the earth 
shall shake but the Lord will be the 
hope of his people, and the strength 
of his children of Israel. 

17. So shall ye know that I am the 
Lord your Grod, dwelling in Zion my 
holy mountain! then shall Jerusa- 
lem be holy; and there shall no stran- 
gers pass through her any more. 



PITTACUS. 

B. C. 650. 
Do not to your neighbor, what you 
would take ill from him. 

CLEOBULUS. 

B. C. 550. 
Do not to another man that which 
thou hatest 

ISOCRATES. 

B. C. 325. 
Act toward others as you would 
have them act toward you. 
HILLEL. 

B. C. 50. 
Do not to others what you would 
not like others to do to vou. 



TEN COMMANDMENTS 



GOD, 1,49 rB. C? 

Ex. 20, 3. 1st. Thou shalt have 
no other Clods before me. 

2nd. Thou shalt not make unto 
thee any graven image, or any like- 
ness of an} - thing that is in heaven 
above, or that is in the earth beneath, 
or that is in the waters under the 
earth. Thou shalt not bow down 
thyself to them, nor serve them, for 
I the Lord thy dad am a jealous 



BRAHMA. 

B. C. 4,000. 

1 . They who serve other Gods with 
firm belief, in doing so, involimtarly 
worship even me. 

2. I am the sacrifice; I am the 
worship: I am the spices,* I am the 

*Itisa custom among the Brahmins 
to make feasts of meats, spices, etc. , and 
scatter upon the graves of the dead; that 
when they come back they may eat them, 
or observe their emanation. 



THE BIBLE BALANCED. 



God, visiting the iniquity of the fath- 
ers upon the children unto the third 
and fourth generation of them that 
hate me, and showing mercy unto 
thousands of them that love me. and 
keep my commandments. 

3rd. Thou shaltnot take the name 
of the Lord thy God in vain, for the 
Lord will not hold him guiltless that 
taketh his name in vain. 

4th. Merely Doctrinal. 

5th. Honor thy father and thy 
mother; that thy days may be long 
upon the land which the Lord thy 
God giveth thee. 

6th. Thou shalt not kill! 

Eccl. 3, 3. A time to kill. 

7th. Thou shalt not commit adul- 
tery! 

Hosea (534 B. C.) 2. And the Lord 

said to Hosea: Go take unto thee a 

wife of whoredoms, and children of 

whoredoms: for the land hath com- 

ted great whoredom. 

3, 1. Then said the Lord unto me. 
go yet. love a woman beloved by her 
friend, yet an adulteress, according 
to the love of the Lord toward the 
children of Israel, who look to oth- 
er Gods and love flagons of wine. 

2. So I bought her to me for fif- 



teen pieces of 
homer of barley 
of barley. 
Deut." '28, 30. 



silver 
and 

(For 



an 



and for an 
half homer 



disobedience.) 
"Thou shalt betroth a wife and an- 
other man shall lie with her." (God 
through Moses.) 

Hosea 4. 13. Therefore your 
daughters shall commit whoredom, 
and your spouses shall commit 
whoredom. 

14. I will not punish yourdaught- 



invocation; I am the ceremony to 
the masses (spirit) of the ancestors ;f 
I am the provisions; I am the fire, 
and I am the victim ; I am the father 
and mother of thy world, the grand 
sire and pre server. I am the Holy 
one, worthy to be known, the mystic 
figure aum; the rig, the son and 
Yagoor Veds. I am the journey of 
good; the comforter, the creator, 
the virtues, the jesting flour, the asy- 
lum, and the friend. I am gener- 
ation and dissolution, the place where 
all things are deposited, and the in- 
exhaustible seed of all nature. I am 
sunshine and I am rain ; I now draw 
in and now let forth ; I am death and 
immortality: I am entity andfnonen- 
tity. 

3. Those who came into life under 
the influence of the evM destin^y. are 
distinguished by pride.hypocrisy, pre- 
sumption, anger, and harshness of 
speech. 

5. By honoring his father, moth- 
er, and sister, a man effectually does 
whatever ought to be done. — Menu 
1,200 B.C. ^ 

A man ought to respect and love 
those who gave him birth. — Confu- 
cius 550 B. C. 

Honor thy father and thy mother, 
if thou wishest to live eternal life. 
Such as thou art unto thy father 
such shall thy children be unto thee. 
—Zoroaster 2450 B. C. 

6. Thou shalt not destroy life. 
— Buddah, and all Philosophers, even 
those who lived prior to Moses, too 
numerous to mention. 

7. Keep not with bad women ; they 

^Immortality thus taught at this early 
period. 



THE BIBLE BALANCED. 



ers when fchej commit whoredom, 
nor your spouses when they commit 
adulters'. 



Read also Judges 19, 24, '30. Gen. 19 3 
Gen. 16, and then 21. Gen. 38. I Kings 
1, 1,4. Eze. 23, 1, 4. 

(I avoid printing the above cut of re- 
spect for the press.) 



8th. Thou shalt not steal. 



Ex. 3. 23. But every woman shall 
borrow of her neighbor, and of her 

that sojourneth in her house, jewels 
of silver, and jewels of gold, and rai- 
ment, and ye shall put them upon 
your sons and upon your daughters, 
and ye shall spoil the Egyptians.— 
God. 



Ex. 12, 35. And the children of Is- 
rael did according to fche word of 

Moses, and they borrowed of the 
Egyptians, jewels of silver and jew- 
els of gold and raiment. 



36. And the Lord gave the people 
favour in the sight of the Egyptians 



will corrupt thy body and likewise, 
thy mind. 

Seek not to seduce the wife of any 
man. — Zoroaster 900 B. Most.-. 

(Compare also the virtues of Phih 
osophers quoted.) 

We also give these interesting com- 
mandments of Menu, an oriental 
philosopher who lived about 2,400 
B. C. The Hindoos give his date 
as remote as 3,000 B. 0., or more. 

Commandments for Brahmin stu- 
dents: abstain from gaming, from 
disputes, from detraction, from false- 
hood, from .embracing or wantonly 
looking after women, and from dis- 
sension with other men. 

S. Thou shalt not obtain another's 
property by unjust means. — Bud- 
dah. 

THE EIGHT COMMANDMENTS OF BTJD- 
DAH. 

"I. Thou shalt not kill, even the 
smallest creature. 

2. Thou shalt not appropriate to 
thyself what belongs to another. 

3. Thou shalt not infringe the 
laws of chastity 

4. Thou shalt not lie. 

5. Thou shalt not calumniate. 

6. Thou shalt not speak of injur- 
ies. 

7. Thou shalt not excite quarrels. 
by repeating the words of others. 

8. Thou shalt not hate." 

9. Never lie! it is infamous, even 
when falsehood may be useful. — 
Zoraster. 

Thou .halt not tell lies.—Buddah. 

Every man should speak and act 
with such integrity, that no one 
would doubt bis simple affirmation. 
Do whatever you think is right, no 



34 



THE BIBLE BALANCED. 



so that they lent unto them, "such 
things as they required, and they 
spoiled the Egyptians. 

9th. Thou shalt not bear false 
witness against thy neighbor. 

10th. Thou shalt not covet thy 
neighbor's house. Thou shalt not 
covet thy neighbor's wife, nor his 
man servant, nor his maid servant, 
nor his ox, nor his ass, nor anything 
that is th} T neighbor's. 



matter what people think of you. — 
Pythagoras. 

The way to eternal beatitude is 
open to him who, without omission, 
speaketh truth. — Vedas — traced back 
4,000 B. C. a Brahman Bible. 

10. Enjoy pure delight, O, man, by 
abandoning all thoughts of this per- 
ishable world; and covet not the 
wealth of any creature living. — Ve- 
das — nearly 2,500' before Moses. 



Zoroasters great 11th commandment of which nothing of the kind is found in 
any part of the christian bible. Not a word spoken regarding the animals, espec- 
ially those who have saved the drowning child, not the lone traveler on the 
snowy Alps. 

'When thoueatest, give also to the DOGrS to EAT. c= igE ! 



Here is a most grand triumph of Heathenism over Christianity 
Mat 7. C. Give not that which is holy unto the dogs. 



compare 



ith 



<"•#'<.<'». »'M'». i 



«<"l<«t<'' 1 ('«,«'««„M, ( M, 



CONSCIENCE. 



BIBLE. 

Heb. 8, 10. For this is the coven- 
ant that I will make with the house 
of Israel after those da}^s saith the 
Lord; I will put my laws into their 
minds, and write them in their hearts, 
and I will be to them a Uod and they 
shall be to me a people. 

11. And they shall not teach ev- 
ery man his neighbor, and every man 
his brother saying : Kno w the Lord ! 
for all shall know me from the least 
to the greatest. 

13. In that lie saith: Anew cov- 
enant; he hath made the first old; now 
that which decayeth and waxeth old, is 
ready to vanish away. 



MENU. 

B. C. (About) 1,200. 

O, friend of virtue, that supreme 
spirit which thou believes t one and 
the same with thyself resides in thy bo- 
som perpetually; and is an all know-' 
ing inspector of thy goodness or 
wickedness. 

True happiness consists in a com- 
petence of this world's goods, health i 
and the approbation of a good con- 
science. — Zoroaster. 

SENECA. 

1$. O. 53. 

Nothing for opinon,all for con- 
science. He who wishes his virtue 



THE BIBLE BALANCED. 



35 



Rom. 7, 20. Now if I do that I 
would not, it is no more 1 that do 
it, but sin that dwelleth in me. 

21. I find then a lau\ but when I 
would do good, evil is present with 
me. 

22. For I delight in the law of God, 
after the inward man. 

23. BtitT see another law in my 
members, warring against the law 
of my mind, and bringing me unto 
captivity to the law of sin which is 
in my members. 

24. wretched man that I am! 
who shall deliver me from the body 
of death? 

25. I thank God through Jesus 
Christ our Lord. So then with the 
mind, I myself serve with the law of 
God, but with the flesh the law of 
sin. 



to be blazed abroad, is not laboring 
for virtue, but for fame. No one is 
more virtuous than the man who 
sacrifices the reputation of a good 
man rather than sacrifice his con- 
science. 

Even a bad reputation nobly earn- 
ed is pleasing. 

A great man is not the less great 
when he lies vanquished and pros- 
trate in the dust. The calm of a 
mind blest in the consciousness of its 
virtues, was an expression of his. 

Nothing is closed to God. He is 
present in our conscience. He inter- 
venes in our thoughts. I tell thee, 
Lucilius, a sacred spirit dwells with- 
in us, the observer and the guardian 
of our good and evil deeds. No man 
is good without God. A God (what 
God I know not) dwells in every good 
man. 

CHRISTINA. 

The wounds of the soul are more 
important than the wounds of the 
body. 



WORLDLINESS. 



JESUS. 



Mat. 6, 25. 



Therefore I say unto 
you, take no thought for your life, 
what ye shall eat, or what ye shall 
drink; nor yet for your body, what 
ye shall put on. Is not the life 
more than the meat, and the body 
than reninent? 

26. Behold the fowels of the air: 
for they sow not, neither do they 



CONFUCIUS. 

1. It is necessary, after an exact and 
extensive manner, to show the causes, 
properties, and difference of things. 

2. Because that amongst the 
things which are known, there may 
be some which are not perfectly 
shown. It is necessary to carefully 
examine them, to weigh them min- 
utely and in every circumstance ; and 



3G 



THE BIBLE BALANCED. 



reap, nor gather unto barns, yet 
your Heavenly Father feedeth them. 
Are ye not much better than they? 

27. Which of you by taking 
thought can add one cubit unto his 
stature ? 

28. And why take ye thought for 
raiment. Consider the . lilies of the 
fields, how they grow; they toil not, 
neither do they spin. 

29. And yet I say unto you that 
even Solomon in all his glory was 
not arrayed like one of these. 

30. Wherefore if God clothe the 
grass of the field, which to-day is, 
and to-morrow is cast into the oven, 
shall he not much more clothe you. 
ye of little faith. 

31. Therefore take no thought, 
saying, what shall we eat, or what 
shall we drink, or wherewithal shall 
we be clothed ? 

32. (For after all these things do 
the gentiles seek) for your heavenly 
Father knoweth that ye have need 
of these things. 

33. But first seek ye the kingdom 
of God and his righteousness: and 
all these things shall be added unto 
you. 

34. Take therefore no thought for 
the morrow, for the morrow shall 
take thought for the things of itself, 
sufficient unto the day is the evil 
thereof. 



thereon to consult wise, intelligent, 
and experienced men. ■ 

3. Although it seems that we 
clearly apprehend certain things yet 
because it is easy to transgress, 
through participating in too much or 
too little. It is necessary to medi- 
tate afterwards in particular, on 
things we believe we know, and to 
weigh everything by the weight of 
reason with all the attentiveness of 
spirit, and with the utmost exactness, 
whereof we are capable. 

I. It is necessary to endeavor not 
to apprehend things after a confused 
manner. It is requisite to have some 
clear ideas thereof, so that ire may 
truly discern the good from the bad, 
the trite from the false. 

He gives great praise to some of 
his disciples who, in the midst of the 
greatest poverty, were content with 
their conditions and accounted great 
riches the natural virtues they had 
received from heaven. 



As a solid rock is not shaken by 
the wind, wise people falter not 
amidst praise or blame. — Buddah. 



THE BIBLE BALANCED. • 



SELF CONOUES1 



JOHN. 

I. John. 5, -L For whatsoever is 
born of God overcometh the world: 
and this is the victory that, overcom- 
eth the world, even our faith. . 

Rev. 2. 7. To him that overeom- 
eth, will I give to eat of the tree of 
life, which is in the midst of the para- 
dise of God. 

II. He that overcometh shall not 
he hurt of the second death. 

17. To him that overcometh will I 
give to eat of the hidden manna, and 
give him a white stone, and in the 
stone a new name written, which no 
man knoweth saving he that receiv- 
ed it. 

26. And he that overcometh and 
keepeth my words unto the end. to 
him will I give power over the na- 
tions. 

3, 5. He that overcometh the same 
shall he clothed in white raiment. 
and 1 will not blot out his name out 
of the book of life, but I will confess 
his name before my Father, and be- 
fore his angels. 

12. Him that overcometh will I 
make a pillar in the tern pie of my 
God, and he shall go no more out, 
and I will write upon him the name 
of my God. and the name of the city 
of my God, which is new Jerusalem, 
which cometh down out of heaven, 
from my God, and I will write upon 
him my new name. 

21. To him that overcometh will 

;it to sit with me in my throne. 

•wen as I also overcome and am set 



BUDDAH. 

If one man conquer in battle a 
thousand times a thousand men, and 
if another conquer himself, he is the 
greatest of conquerers. One's own- 
self conquered is better than all oth- 
er people; not even a God, or a Grand- 
harva, not Mara with Brahman a, 
could change into defect the victory 
of a man who had vanquished himself 
and always tires under restraint 

CONFUCIUS, 

Innocence ceases to be a virtue; 
most ' of the great ones are fallen 
therefrom. But if thou demandest 
what must be done to recover this 
virtue. I answer that it is necessary 
to conquer thyself. If mortals could 
m one day gain over themselves this 
happy victory, the whole universe 
from that day would assume a new 
form; we should all be perfect: we 
should ail be innocent. It is time 
the victory is different but it is not 
impossible: for. in short, to conquer 
thyself, is to do what is agreeable to 
reason. Throw away thine eyes; 
stop thine ears: put a bridle upon thy 
tongue, and rather remain in eternal 
inaction, than employ thine eyes in 
beholding sights, by which reason is 
, stifled — than give attention there 
I unto, or diseussion there on. — Be- 
hold how thou mayest overcome! 
The victory depends on thyself atom'. 

Combat night and day against thy 
viees: it by thy cares and vigilances 
thou gainesi the victory over thy- 
self, courageously attack the vices 



38 



THE BIBLE BALANCED. 



down with my Father in the throne. 

21. 7. He that overcometh shall 
inherit all things; and I will be his 
God, and he shall he my son. 

Gal. 5, 16. This I say then, walk 
in the spirit and ye shall not fulfill 
the lust of the flesh. 

22. But the fruit of the spirit is 
love, joy, peace, long suffering, gen- 
tleness, goodness and faith. 

23. Meekness, temperance ; against 
such there is no law. 

25. If we live in the spirit let us 
also walk in the spirit. 

Rom. 13, 12. The night is far spent, 
the day is at hand; let us therefore 
cast off the works of darkness, and 
let us put on the armour of light. 

Rom. 13, 1. Let every soul be sub- 
ject unto the higher powers. For 
there is no power but of God, the 
powers that be are ordained of Gcd. 

[The book of Romans written by 
Saul at Corrinth, in the winter of 
'58-9, A. D.— History of the Bible.] 

1. Cor. 9, 27. But I keep under my 
body and bring it into subjection, 
lest that by any means, when I have 
preached to others, I myself should 
be cast away. 

1. Pet. 2, 11. Dearly beloved; I be- 
seach you as strangers and pilgrims, 
abstain from fleshy lusts, which 
war against the souL 

Mat. 5, 26. And if thy right eye 
offend thee, pluck it out and cast it 
from thee for it is profitable for thee 
that one of thy members should per- 
ish, and not that the whole body 
should be cast into hell. 

30. And if thy right hand offend 
thee cut it off, and cast it from thee, 
for it is profitable for thee that one 



of others — but attack them not be- 
fore this be done; there is nothing 
more rediculous than to complain of 
others defects when we have the 
very same. 

The good man sins sometimes — 
weakness is natural to him ; but he 
ought to watch so diligently over 
himself, that he shall never fall thrice 
into the same crime' 

The wise man seeks the cause of 
his defects in himself; but the fool 
avoiding himself, seeks it in all oth- 
ers besides himself. 

ZOROASTER. 

B. Moses 920. 

Having put on the complete arm- 
ed vigor of resounding light, with 
triple strength, fortifying the soul ' 
and the mind, he must put into the 
mind, the symbol of variety, and 
not walk disposedly on the empyreal 
channels, but collectively. 

Let the immortal depth of your 
soul lead you, but earnestly extend 
your eyes upward. 

Man, being an intelligible mortal, 
must bridle his soul, that she may 
not view terrestial infelicity, but be 
saved. 

It is forbiclen to quit a post with- 
out the permission of the command- 
er. Life is tlteposi of man. 

Man in society is neither happy 
under the yoke of tyranny nor un- 
der the relaxation of too unbridled 
a liberty. It is wisest to obey Kings 
who are th emselves subject to the 
] aws. Excessive liberty and grinding 
servitude are equally dangerous, and 
produce nearly the same effects. 
To live well we must abstain from 



THE BIBLE BALANCED. 



39 



of the members should perish, and ' 
not that thy whole bod}- should be 
cast into hell. 

Mat. 16, 21. Then said Jesus unto 
his disciples, if any man will come 
after me, let him den}' himself, and 
take up his cross, and follow me. * 

25. For whosoever will save his 
life, shall loose it; and whosoever 
will loose his life for my sake shall 
find it. 

26. For what is a man profited, if 
he shall gain the whole world, and 
lose his own soul, or what shall a 
man give in exchange for his soul. 

Rom. 8, 12. Therefore brethren 
we are debtors not to the flesh, to live 
after the flesh. v 

13. For if ye live 
he shall die, but if 
spirit do mortify tl 
body, ye shall live. 

Col. 3, 5. Mortify 
members which are 
fornication, uncleanness, inordinate 
affections, evil concupiscence, and 
covetoueness, which is idolatry. 

Tit. 2, 12. Teaching us that deny- 
ing ungodliness and worldly lusts, 
we should live soberly, rightously, 
and godly, in this present world. 

Prov. 16, 32. He that is slow to 
anger is better than the mighty; 
and he that ruleth his spirit than he 
that taketh a city. 



after the flesh, 
ye through the 
ie deeds of the 

therefore your 
upon the earth; 



those things which we consider as 
reprehensible in others. 

Before thou quittest thy house, 
know what thou art going to do; 
and at thy return, examine what 
thou has done. 

If thou art in doubt whether the 
action which thou dost think of 
would be a good or a bad one, ab- 
stain from doing it. 

BUDDAH. 

Let each man first direct himself 
to what is proper, then let him teach 
others: thus a wise man will not suf- 
fer. 

Let each man make himself as he 
teaches others to be; he who is well, 
subdued may subdue (others); one's 
own self is difficult to subdue. 

Cut out the love of ourself like an 
autumn locus with thy hand, cherish 
the road to peace. 

He who holds back rising anger 
like a rolling chariot, him I call a 
real _ driver. Other people are but 
holding the reins. 

CHRISTNA. 

B. C. 3,000. 

Those who do not control their 
passions, cannot act properly toward 
others. 

He who rules his temper, conquers 
his greatest enemy. 

The wise governs his passions but 
the fool obeys them. 

Be at war with men's vices; be at 
peace with their passions. 

There should be no disagreement 

between your lives and your doctrines. 

Live every day as though it were 

the last second, not one life in public, 

and another in private. 

We must master our evil propen- 
sities, or they will master us. 

lie who hath conquered his propen- 
sities makes even a kingdom. 



40 



THE BIBLE BALANCED. 



Kindness, Forgiveness and Charity. 



1. Cor. 13, 1. Though I speak with 
tongues of men and angels, and have 
not charity, I am become as sounding 
brass, or a tinkling cymbal. 
. 3. And though I bestow all of my 
goo Is to feed the poor, and though 
I give my body to be turned and 
have but charity. It profiteth me 
nothing. 

13. And now abicleth faith, hope 
and charity, these three but the 
greatest of these is charity. 



Gal. 5, 11. For all the law is ful- 
filled in one word even in this. Thou 
shalt love thy neighbor as thyself. 

Mat. 19. 19. Honor thy Father and 
thy Mother, and thou shalt love thy 
neighbor as thyself. 



From the RIG. VEDA, the bible 
of the Hindoos, the oldest bible 
known: He who give alms goes to 
the highest place in heaven; he goes 
to the Gods. The kind mortal is 
greater than the great in heaven. 

CHRISTNA. 

The evils we inflict upon others, 
follow us as our shadows follow em- 
bodies. 

When the poor man knocks at 
your door, take him in and administer 
to his wants, for the poor are the chos- 
en of God. ^ 

Above all things, cultivate 
love for your neighbors. 

Do good for its own sake, and ex- 
pect not your reward for it on earth. 

Never take delight in another's 
misfortunes. .It is better to forgive 
an injury than to avenge it. 



Temperance. 



Eph. 5, 8. And be no t drunk with 
wine wherein is excess, but be filled 
with the spirit. 

Hos. 1, 11. Whoredom and wine, 
and new wine taketh away the heart. 

Prov. 31, 6. Give strong drink un- 
to him that is ready to perish, and 
wine unto those that be of heavy 
he art. 

7. Let him drink and forget his 
poverty, and remember his mercy no 
more. 



The 



man 



who 



arives 



himself to 
drinking intoxicating liquors he 
even in this world digs up his own root. 
—Buddah. 

Temperance is the strength of the 
mind. Man is dead in the intoxica- 
tion of wine. — Zoroaster. 

Let a man continually take pleas- 
ure in truth, in justice, in laudable 



Le 



In in 



practice and in purity, 
chastise on those whom he may 
chastise in a legal manner. Let him 
keep in subjection his speech and 

his appetite.— Mow. 2400, B. C. 



IFffE" BIBLE BALANCED. 



4'r. 



Wealth. 



1. Tinii. 6, 17. Charge them that 
are rich in this world, that they be 
not high minded, nor trust in uncer- 
tain riches, but in tbo^ living God, 
who giveth us richly/ all things to 
enjoy. 

Prov. 19, 4. Weald&maketh many 
friends, but the poor is separated 
from his neighbor. 

10, 15. The rich man's wealth is 
his strong city; the destruction of 
the poor is their poverty. 



MENU, 



Of all the things pure; purity in 
the acquisition of riches is the best. 
He who preserves his purity in be- 
coming, rich, is realy pure, and not 
him who is purified by earth and 
water. Wealth and pleasure re- 
pugnant to law, let him spurn, and 
even lawful acts which may cause 
future pain, or be offensive to man- 
kind. 



"K", <'<•(' <.<*<■<'»<»<«»'<. 



THE VIRTUOUS. 



Rom. 14, 19. Let us therefore fol- 
low after the things which make for 
peace and things wherewith one 
may edify another. 

15, 1. We, then that are strong 
ought to bear the infirmities of the 
weak, and not to please ourselves. 

2. Let every one of us please his 
neighbor for his good to edification. 

1. Cor. 10, 32. Give none offence, 
neither to the Jews, nor to the Gen- 
tiles, nor to the church of God: 

33. Even as I please all men in all 
things not seeking mine own profit, 
but the profit of many, that they 
may be saved. 

Gal. 6, 1. Brethren, if 
overtaken in a fault, ye 
spiritual, restore such a 
spirit of meekness, considering- 
self, lest thou also be tempted. 

2. Bear ye one another's burdens 
and so fulfill the law of Christ. 

Ps. 51, 6. Behold, thou desirest 
truth in the inward parts, and in the 



a man be 
which are 
in the 
thy- 



one 



BUDDAH. 

A wicked man who reproaches a 
virtous one, is likj a man who looks 
up and spits at heaven, but comes 
back and defiles his own person. 

Again, he is like one who flings 
dirt at another against the wind — 
the dirt does but return on him who 
threw it. The virtuous man cannot 
be hurt — the misery that the other 
would inflict comes back on himself. 

Better than sovereignty, better 
than going to heaven, better than 
lordship over all worlds is the re- 
ward of the first step in holiness. 

CHRISTNA. 

Virtue sustains the soul as the mus- 
cles sustain the bodj\ 

Avoid envy, covetousness, false- 
hood, imposture, slander and sexual 
desires. 

What you blame in otjiers do not 
practice yourself. The virtuous man 



42 



THE BIBLE BALANCED. 



Prov. 22, 11. He that loveth pure- 
•ness of heart, for the grace of his 
lips, the king shall he his friend. 



21, 8. The way of man is fro ward 
and strange; but as for the pure, his 
work is right. 



Luke 6, 45. A good man out of 
the good treasures of his heart bring- 
eth forth that which is good; and 
an evil man out of the evil treasure 
of his heart, bringeth forth, that 
which is evil, for of the abundance 
of the heart his mouth speaketh. 



hidden part thou shalt make me to I is like the banyan-tree which shelters 
know wisdom. ; and protects all around it. 

BUDDAH. 

He whose evil deeds are covered 
by good deeds, brighten up this 
world like the moon, freed from 
clouds. If a man commits a sin, let 
| him not do it again; let him not de- 
light in sin; pain is the outcome of 
sin. If a man does what is good, 
let him do it again ; let him delight 
in it. Happiness is the outcome 
of good. Let no man think lightly 
of evil, saying in his heart, it will 
not come over me. Even by falling of 
water drops a water pot is filled; the 
fool becomes full of evil, even if he 
gathers it little by little. 

Let no man think lightly of good, 
saying in his heart, it will not bene- 
fit me, even by the falling of water- 
drops a water pot is filled; the wise 
man becomes full of good, even if he 
gathers it little by little. 



PURITY OF THOUGHT. 



2. Cor. 10, 11. Let such a one think 
this, that, such as we are in word, by 
letters when we are absent, such will 
we be also indeed when we are pres- 
ent. — Paul. See Luke 6, 45. 

Prov. 23, 7. For as he thinketh 
in his heart, so is he. Eat and drink, 
saith he to thee: but his heart is not 
with thee. 

Prov. "22, 11. He that loveth pure- 
ness of heart, for the grace of his 
lips the king shall be his friend. 

Prov. 15, 26, The thought of the 
wicked are an abomination to the 
Lord, but the words of the pure are 
pleasant words. 



Learn to purify thy thoughts; if 
thy thoughts are not vicious, neither 
will thy actions be so. — Confucius. 

L?t thy mind, thy tongue and 
thy thoughts be unsullied. — Zoroas- 
ter. 

BUDDAH. 

By oneself the evil is done; by one- 
self one suffers; by oneself evil is 
left undone; by ourself one is puri- 
fied: purity and impurity belong to 
oneself; no one can purify another. 
Let no man think lightly of evil 
saying in his heart, it will not come 
near me. Even by the falling of wa- 
terdrops a water pot is filled: the 



THE BIBLE BALANCED. 



43 



Prov. 21, 8. The way of man is 
froward and strange: but as far the 
pure, his work is right. 



Mat. 5, 8. Blessed are the pure in 
heart; for they shall see God, 



1. Tim. 5, 22. Lay hands suddenly 
on no man, neither be partakers of 
other men's sins: keep thyself pure. 



Titus 1, 15. Unto the pure all 
things are pure but unto them that 
are defiled and unbelieving is noth- 
ing pare; but even their mind and 
conscience is defiled. 



Jas. 4, 8. Draw nigh to God, and he 
will draw nigh to you. Cleanse your 
hands ye sinners: and purify your 
hearts, ye double minded. 



1. Tim. 4, 12. Let no man despise 
thy youth but be thou an example of 
the believers, in word, in conversa- 
tion, in charity, in spirit, in faith, 
inpuriti). ' 



Luke 6, 45. A good man out of 
good treasures of his heart bringeth 
forth that which is good: and an evil 
man out of the evil treasure. 
of his heart bringeth forth 
that which is eyil. from the abund- 
ance of the heart his mouth speak- 
eth.— Christ. 



fool becomes full of evil even if 
he gathers it little by little. 

Let a wise man blow off the iii- 
fermities of his soul, as a smith blows 
off the impurities of silver, one by 
one. little by little and from time to 
time. 

Impurity arises from the iron and 
having arisen from it, it destroys it; 
thus do a transgressor's own works 
lead him to the evil path. 

Not to commit any sin, to do good, 
and to purify one's mind, that is the 
teachings of the awakened. 

Him I call indeed a Brahmana 
who does not offend by body, word 
or thought, and is controlled by 
these three points. 

All that we are is the result of 
thought, it is founded on our 
thoughts; it is made up of our 
thoughts. If a man speaks or acts 
with an evil thought, pain follows 
him, as the wheel follows the foot 
of him who draws the carriage. 

If a man speaks or acts with a 
pure thought, happiness follows him 
like a shadow that never leaves him. 

Let the tvise man guard histJiouf/Jits 
for they are difficult to perceive, very 
artful and rush wherever they list; 
thoughts well guarded bring happi-i 
ness. 

As rain breaks through an ill 
thatched house, passion will break 
through and unreflecting mind. 

The virtuous man delights in this 
world and he delights in the next. 
He delights, he rejoices when he 
sees the purity of his own work. 

MENU. 

2,400 B. C. 
Sound doctrines and good works 
purify the soul. The intellect is 
purified by knowledge, 



44 



THE BIBLE BALANCED. 



Knowledge and Wisdom. 



Gen. 2. 8. ''And the Lord God plan- 
ted a garden eastward in Eden ; and 
there he put the man whom he had 
formed. 

9. And out of the ground made 
the Lord God to grow every tree 
that is pleasant to the sight, and good 
for food; the tree of life also in the 
midst of the garden, and the tree of 
knowledge of good and evil. 

16. And the Lord God commanded 
the man saying, of every tree of the 
garden thou mayest eat? 

17. But of the tree of the knowledge 
of good and evil thou shalt not eat of it ; 
for in the day that thou eatest there- 
of thou shalt surely die. 

3. 1. Now the serpant was more 
subtile than any beast of the field 
which the Lord God had made; And 
he said unto the woman Yea, hath 
God said, Ye shall not eat of every 
tree of the garden : 

3. But of the fruit of the tree 
which is in the midst of the garden. 
God hath said ye shall not eat of it, 
neither shall ye touch it lest ye die. 

4. And the serpent said unto the 
woman ye shall not surely die. 

5. For God doth know that in the 
-day thou eat thereof, then your eyes 
shall be opened; and ye shall be as 
God knowing good and evil. 

6. And when the woman saw that 
the tree was good for food, and that, 
it was pleasant to the eyes and a tree to 
be desired to make one wise, she took 
of the fruit thereof and did oat: and 
gave also unto her husband with her, 
and he did eat. 

8. And they heard the voice of the 



ZOROASTER. 

Things divine are not attainable 
by mortals who understand body, but 
only as many as are lightly armed 
arrive at the summit. Having put on 
the complete armed vigor of resoun- 
ding light, with triple strength f or- 
tifyiny the soul and the mind, he 
must put into mind the symbol of 
variety, and not walk dispersedly on 
the empyreal channels, but collective- 

ly. 

For being furnished with every 
kind of armour, and armed, he is simf 
ular to the Goddess. 

Explain the sin of the soul, whence 
or in what order, having become a 
servant to body, you may again rise 
to the order from which you descen- 
ded, joining works to sacred reason. 

The oricles of the Gods declare 
that through purifying ceremonies 
not the soul only, but bodies them- 
selves, become worthy of receiveing 
much assistance and health for the 
mortal vestment of better matter will 
by this means be preserved; no man 
is not in safety except under the buck- 
ler of wisdom. Intellect is not with- 
out the intelligible; it does not sub- 
sist apartfrom it. By intellect he con- 
tains the inteligible, but introduces 
senses into the world. For the pater- 
nal intellect which understands in- 
telligibles. and adorns things ineffl- 
I ble, has sown symbols through the 
j world. The intelligible is f o*>d to .that 
which understands. 



THE BIBLE BALANCED. 



45 



Lord God walking in the garden in 
the cool of day. 

14. And the Lord God said unto 
the serpent. Because thou hast done 
this, thou art cursed above all cattle, 
and above all beasts of the field, upon 
thy belly shall thou go, and iust shall 
thou eat all the days of thy life. 

16. Unto the woman he said, I 
will greatly multiply thy sorrow, and 
thy conception, in sorrow shalt thou 
bring forth children; and thy desire 
shall be to thy husband, AND 
HE SHALL RULE OVER T#EE 

17,And unto Adam he said, Because 
thou hast hearkened unto the voicefof 
thy wife, and hast eaten of the tree 
of which I commanded thee saying: 
Thou shalt not eat of it. cursed is the 
grouudfor thy sake: in sorrow shalt 
thou eat of it all the days of thy life. 

18, Thorns also and thistles shall 
it bring forth to thee, and thou shalt 
eat the herb of the field: 
19, In the swet of thy face shalt 
thou eat bread, till thou return unto 
the ground, for out of it wast thou 
taken, for dust thou art. and unto 
dust thou shalt return. 

20. And Adam called his wife Eve 
because she was the mother of all 
living. 

22, And the Lord God said, Behold 
the Man Is Become As ONE OF US 
to know good and evil: and lest he 
put forth his hand, and also take of 
the tree of life, and Lire Forever. 

2-3, Therefore the Lord God sent 
him forth from the garden of Eden 
to till the ground from whence he 
was taken. 

24, So he drove out the man. and 
lie placed at the east of the garden of 



CONFUCIUS, 

Let the education of children and 
particularly younger sons be the 
principal object of your attention. 

Let public schools be carefully 
maintained, and above all, let youth 
be instructed early in the duties of 
life and formed to good morals. 

Let frugality, temperance, modes- 
ty and prudent econemy become the 
objects of your reflections and reg- 
ulate your conduct. Endeavor to 
acquire a perfect knowledge of the 
rules of civility and politeness: these 
tend to maintain concord. 

The wise man must learn to know 
the heart of man; to the end that 
taking every one according to his 
own inclination he may not labor in 
vain when he discourses to him of 
virtue. 

All men ought not to be instruc- 
ted after the same way; there are 
diverse paths that lead to virtue: the 
wise man should be ignorant of none 
of them. 

LABOR AND EDUCATION. 



He that in his studies wholey ap- 
plies himself to labour and exercise. 
and neglects meditation, loses his 
time: and lie that applies himself to 
meditation and neglects labour! and 
exercise, only wanders and loses him- 
self. The first can r.ever know any- 
thing exactly: his lights will always 
intermix with doubts and obscuri- 
ties; and the last will only persue 
shaddows, his knowledge will never 
be certain it will never be solid. La. 
bor, but slight not meditation, medi- 
tate but slight not labour. — Confu- 
cius, 



46 



THE BIBLE BALANCED. 



Eden clierubims. and a flaming 
sword which turned every way to 
keep the way of the tree of life. 

Ps, 119. 71: It is good for me that 
I have been afflicted; that I might 
learn thy statutes. 

Prov. 23. 12. Apply thine heart 
unto instruction and thine ears to 
the words of knowledge. 

Prov. 18; 15. The heart of the 
prudent getteth knowledge; and the 
ear of the wise seeketh knowledge. 



The scholars ought not to be with- 
out a soul firm and elevated, for 
their burden is heavy and their road 
long. 

Humanity is the burden which 
they have to cary, is it not truth 
that is very heavy and very important. 
It is not death only that one ceases 
to cary it; the road is not very long. 
— Confucius. 

M E N U . 
B, C. 2400. 

Let a man walk in the path of good 
men % the path in which his parents, 
and fore-fathers walked; while he 
walks in that path he can give no 
offense. 

BUDDAH. 

As the bee collects nectar and de- 
parts without injuring the flower, or 
its color, or fragrance, so let the sage 
dwell on earth. 

Reflection is the path to immor- 
tality, thought lessens the path to 
death. Those who reflect do not 
die; those who are thoughtless are 
as if dead all re ad v. 



THE BIBLE BALANCED. 



^7 



WOMAN. 



1st. Peter 3. 7. Likewise Ye hus- 
bands dwell with them according to 
knowledge giving honor unto the 
wife, as unto the weaker vessel, and 
being heirs together of the grace of 
life: that your prayers be not hin- 
dered. 

1st. Tim. 5. 8. But if any provide 
not for his own. and especialy for 
those of his own house he has deni- 
ed the faith, and is more than an in- 
fidel. 

Col. 3. 16. Husbands love your 
wives and be not bitter against them. 

Gen. 3, 16. Unto the woman he 
said; I will greatly multiply thy sor- 
row and conception; In sorrow shalt 
thou bring forth children; and thy 
desire shall be to thy husband, and he 
shall rule over thee. 

1st. Cor. 11. 8. For the man is not 
of the woman, but the woman of 
the man. 

9. Neither was the man created 
for the woman, but the woman for 
the man. 

Eph. 5, 22. Wives submit your- 
self unto your own husbands, as un- 
to the Lord. 

1st. Tim. 2. 11. Let the woman 
learn in silence, with all subjection. 

12. But I suffer not a woman to 
usurp nor to ter.ch authority over the 
man but to be in silence. 

13. For Adam was first formed 
then Eve. 

11. And Adam was not decieved. 
but woman being decieved was in 
the transgression. 

Titus 2. 1. But speak thou the 



M E N U . 
B. C. 2400. 

Women should be nurtured with 
I everv tenderness and attention by 
I their fathers; their mothers, their 
I brothers, their husbands, their broth- 
| er-in-law. it they desire great pros- 
perity. 

When women lives in affliction 
| the family soon becomes extinct; but 
where they are loved and respected, 
and cherished with tenderness the 
family grows and prospers in all 
circumstances, when women are 
honored the divinities are content; 
but when we honor them not. all 
acts of purity are sterile. 

The house-holds cursed by the 
women to whom they have not ren- 
dercl due homage, -find ruin weigh 
them down and destroy them as if 
smitten by some secret power* 

In the family where husbands is 
content with his wife, and the wife 
with her husband, happiness is as- 
sured for ever. 

CHRISTNA. 

Look not upon a woman with un- 
chaste desires. 

It is i high crime to take advan- 
tage of the weakness of women. 



48 



TBl2 BIBLE BALANCED. 



things which become sound doctrine. 

4. That they ma} r teach the young 
women to be sober, to love their 

husbands, to love their children. 

5. To be discreet, chaste, keepers j 
at home, good, obedient to their own 
husbands, that the word of God be not 
blasphemed. 



MARRIAGE. 



MOSES. 

Dut. 24, 1. When a man hath tak- 
en a wife and married her and it 
come to pass that she find no favor 
in his eyes because he has found some 
uncleanness'in her; then let him write 
her a bill of divorcement, and give 
it into her hand and send her out of 
his house. 

2. And when she is departed out of 
his house she may be another man's 
wife. 

3. And if the latter husband hate 
her and write her a bill of divorce- 
ment and give it in her hand and 
send her out of his house or if the 
latter husband die which took her to 
be his wife; 

4. Her former husband that sent 
her away may not take her again to be 
his Avife, after that she is defiled; for 
that is abomination before the Lord, 
and thou shalt not cause the land to 
sin which the Lord has given thee 
for an inheritance. 

5. When a man has taken a new 
wife he shall not go out to war, 
neither shall be charged with any 
business; but he shall be free at 
home one year and shall cheer up 
the wife which he has taken. 



CONFUCIUS. 

In an age of concubinage and to a 
disolute person hear this advice ; 

Clothe yourself in your garments 
of ceremony, go before your future 
spouse and conduct her in all the ap- 
parel of your granduer to your 
palace. 

You make much of it said the 
king laughing. 

It is. not too much, replied Confu- 
cius for it is the action most important 
in life. The alliance that, two per- 
sons of different names contract re- 
call them to their primitive origin; 
it gives them the same ancestiy; it 
places them under the immediate tu- 
tilage of the spirits of the earth who 
watch over generations, it is the 
symbol of heaven and earth, whose 
union creatcth all things; it brings 
them near to the divine spirit. 
ZOROASTER. 

Marry in thy youth ; this world is 
but a passage; it is necessary that 
thy son should succeed to thee, and 
that the chain of being should be 
preserved unbroken. 

CHRISTNA. 

The virtuous woman will have but 
one husband, and the right minded 
man but one wife. 



THE BIBLE BALANCED. 



I'l 



Immortality of the Soul. 

PA U L . ARISTOTLE. 

1st. Cor. 15,37. And that which After death the soul continueth in 
thou soweth thou soweth not that bo- the aerial bo(] >' tiU ifc is entirely 
dv that shall be, but bare grain, it ! pergedfrom all angry and voluptious 
may chance be of wheat or of some ! l )assion then doth lfc P ut offb y a sec " 
other grain. 

40. there are also celestial 
and bodies terrestrial. 

12. So also is the resurrection of the 
dead. It is sown in corruption it is 
raised in in corruption. 

11. It is sown a natural body, it is 
raised a spiritual body. There is a 
natural body, and there is a spiritual 
body. 

21. Behold I shew you a' mystery; \ 
We shall not all sleep, but w< 
all be changed. 

52. Ina moment, in the twinkling 
of an eye, at the last trump, for the 
trumpet shall sound, and the dead 
shall be raised incorruptible, and we 
shall be changed. 



ond death the aerial body as it did 

lso celestial bodies ! fc * ie terres tial body, wherefore the an- 

| cients say there is another heavenly 

body always joined the soul which is 
! immortal, luminous and starlike. 

XENOPHON. 

B. C 400 represents the elder Cyrus 
speaking thus? 

Think nut my dearest children, that 
when I am departed from you I shall 
be no more; but remember that my 
shall i sou * even while I lived among you 
was invisable to you. yet by my 
actions you were sensible it ex- 
isted in this body: how quickly 
would the honors of illustrious men 
perish after death if their souls per- 
formed nothing to preserve their 
fame? Fov my own part I could nev- 
er think that the soul while in a mor- 
tal body lives or when departed 
from it. dies: or that its conscious- 
ness is lost when it is discharged out 
of an unconscious habitation. But 
when it is freed from all corporael al- 
. liance it is then it truly exist.-. 

From the 

BHAGVAT GEETA. 

A diologue between Christna, an incarnate God 
\ of the Hindoo's, and disciple Arjoun. Is dated 
by Sir William Jones at 3,000 P.. (.'. 

21. Before I go whence I shall not i As a man thro weth away old gar- 
return; even to the land of darkness | ments, and putteth on new even so 
itself and the shadow of death. tie- soul having quitted its old mortal 

22. A land of darkness, as darkness j frames, entereth those which is new. 
itself and of the shadow of death J The weapon divideth it not: the lire 



JOB. 

I 

7. 9. As the cloud is consumed j 
anclvauisheth away; so he thatgoeth 
down to the grave shall come up no 
more. 

10. He shall return no more to his 
house, neither shall his place know 
him anymore. 

10. 20. Are not my days few? 
cea>e then and let me alone, that I 
may take comfort a little. 



50 



THE BIBLE BALANCED. 



without any order, and where the j 
light is as darkness. 

JESUS. 

Mat. 10. 28. And fear not them 
which kill the body, bub are not able I 
to kill the soul; But rather fear him | 
which is able to destroy both soul | 
and body in hell. 

Mat- 22, 32. I am God of Ahra- | 
ham and God of Isaac, and the God j 
of Jacob. God is not the God of the I 
dead, but of the living. 

Mat. 19, 29. And every one that j 
has forsaken houses, or brethern, or i 
sisters, or father, or mother, or wife, j 
or children, or lands, for my sake ' 
shall receive a hundred-fold, and 
shall inherit everlasting life. 

JOHN. 

Rev. 14, 9. And the third angel 
followed them saying with a loud 
voice. If any man worship the beast 
and his image, and receive his mark 
on his forehead or in his hand. 

10. The sam 3 shall drink of the wine 
of the wrath of Gad, which is pour- 
ed out without mixture into tin cud 
of his indignation and he shall be 
tormented with fire and brimstone 
in the presence of the holy angels, 
and in the presence of the lamb. 

11. And the smoke of their tene- 
ment ascendeth up forever and ever; 
And they have no rest day nor night 
who worship the beast and his image, 
and whosoever receiveth the mark of 
his name. 

12. Here is the patience of the saints ; 
here are they that keep the command- 
ments of God. and the faith of Jesus. 

20, U. And death and hell was 
east into the lakes of hre. This is the 
second death. 



burnetii it not; the water corrupteth 
it not. the wine dryeth it not away. 
it is iudestructable, inconsumable, in- 
corruptible, it is eternal, universal' 
permanent, immovable; it isinvisable 
inconceivable and unalterable! there- 
fore belie veing it to be thus, thou 
shouldst not grieve. 

Wise men who have aboudoned 
all thought of the fruit which is pro- 
duced by their actions are freed from 
the chains of birth, and go to the re- 
gions of eternal happiness. 

SOCRTES, 

B. C. 450. 
It would be inexcusable in me to* 
despise death, if I were not persuad- 
ed it would conduct me into the 1 
presence of the Gods who are the 
most righteous governors, and into the 
society of just and good men; but I de- 
rive confidence from the hope that 
something of man remains of him aft- 
er death and that the condition of good 
men will be much better than that 
of the bad. Crito asked him in what, 
manner he wished to be buried. Soc- 
rtei replied with a smile: as you 
please, providing 1 do not escape out 
of your hands, then turning to the 
rest of his f rinds he said: is it not 
strange after all that I have said to 
convince you that I am going to the 
society of the happy, that Crito still 
thinks this body which will soon be 
a lifeless corpse to be Socrtes? Let 
him dispose of my body as lie pleases 
bid lethiiH not <d its interment. mo urn 
over if as thouqli it was Socrtes. 



Me bible Balanced. 



51 



The judgment. 



Mat. 16, 27. For the the man 
shall come in the glory of his father 
with his angels; and then he shall 
reward every man according to his 
works. 

24. 30. And then there shall ap- 



ZOROASTER. 

(From the Persians.) 
At the appointed time the Iged 
Seroch will summon the holy one 
to appeal', whose mission it is to 



pear the sign of the son of man in J^ge the wicked and the good, and 
heaven; and then .shall the tribes of Restore the world to its primeval 
the earth mourn, and they shall see | beauty. He will bring all the world 
the son of man coming in the clouds I to tlie worship of Zoroaster, and es- 
of heaven with power and great | tablish universal fear and happiness. 
o-lory ^ ^is eominan d bodies will rise from 

= Rev. 20. 13. And the sea gave up tiieir graves. 

the dead which were in it, and death Each one will be judged according 
and hell delivered up the dead that to his works. The good Father may 



were in them, and they were judged 
every man according to his works. 



have a wicked daughter; and of two 
sisters, one may be pure and the oth- 
er impure; the good will weep over 
the evil, and the evil will weep over 

themselves. 



U niversal Salvation 



Isa. 2. 20. "And it shall come to I 
pass in the last days, that the moun- j 
tain of the Lord's house shall be es- ! 
tablish ed in the top of the moun- j 
tains, and shall be exalted above the 
hills; and all nations shall flow into 
it. 

25, 6. And in this mountain shall 
the Lord of hosts make unto all peo- 
ple a feast of fat things, a feast of 
wines on the lees, of fat things full 
of marrow, of wines on the lees well 
refined. 

7. And he will destroy in this 
mountain the face of the covering- 
cast over all nations. 

8. He will swallow up death in 
victory, and the Lord God will wipe 
away tears from off all faces; and 



A star with a tail in the course of 
its revolutions will strike the earth, 
and set it on fire. The fierce heat 
will make metals run down from 
high mountains and flow over the 
earth like rivers. All men must pass 
through them. To the good thy 
will be like baths of warm milk; to 
the wicked thy will be like torrents 
of lava. But they will he purified 
through fire ond come forth excellent 
and happy. Arimanes and his imps 
will be driven by good spirits through 
the burning torrents of melted met- 
al that they may become purified al- 
so. Even they will at last feel the 
overpowering influence of goodness, 
and will prostrate before Ormuzed 
who will accept their repentence and 



52 



THE BIBLE BALANCED. 



the rebuke of his people shall be tak- , 
en away from off of the earth, for | 
the Lord hath spoken it. 

Mat. 8, 11. And 1 say unto you. j 
That many shall come from the east 
and west, and shall sit down with 
Abraham and Isaac and Jacob, in 
the kingdom of heaven, 

Eecle. 9. 5. For the living know j 
that they shall die; but the dead \ 
know not anything. 

6. Also their love, and their hat- j 
red. and their envy is now perished; j 
neither hare they any more a portion 
forever in anything that is done un-\ 
der the sun. (An emphatic denial of j 
the immortality of the soul.) 



forgive them freely. These redeem- 
ed spirits will join mankind in a uni- 
versal chorus of praise to the 
eternal source of light and blessing. 
Fathers and sons, sisters and friends, 
will unite to aid each other in good 
works. They will cast no shadows, 
all will speak one language, and live 
together in harmonious society. 



Salvation. 



JESUS. 
John 14, 1. Let not your hearts be 
troubled, ye believe in God. believe 
also in me. 

2. In my fathers house are many 
mansions: if it were not so I Avould 
have told you. I go to prepare a 
place for you. 

3. And if I go and prepare a place 
for you, I will come again and re- 
ceive you unto myself: that where I 
am there ye may be also. 

4. And whither I go ye know, and 
the way ye know. 

5. Thomas said unto him. Lord we 
know not whither thou goest; and 
how can we know the way. 

0. Jesus saith unto him. I am the 

WAY THE TRUTH, AND THE LIFE. NO 

MAN COMETH UNTO THE 
FATHER, BUT BY ME. 

7, If ye had known me, ye should 
have known my Father also, and 



CONFUCIUS. 
B. C., 550. 
Always remember that thou art a 
man, that human nature is frail, and 
that thou mayest easily fall — and 
thou shalt never fall. But if hap- 
pening to forget what thou art, thou 
chancest to fall, be not discouraged; 
remember that thou mayest rise 
as'ain, that it is in thy power to 
break the bands which join thee to 
thine offence and subdue the obsti- 
cles which hinder thee from walk- 
ing in che paths of virtue. 

ZOROASTER. 

Do not be carried away by anger; 
angry words and sorrowful looks are 
sin . Even the intent to strike anoth- 
er deserves punishment. Opposition 
to peace is sin. Reply to thine ene- 
my with gentleness. Contend con- 
stantly against evil, morally and 



THE BIBLE BALANCED. 



from henceforth ye know him, and 
have seen him. 

8. Philip saith unto him, Lord 
show us the Father, and it suffieth 
us. 

9. Jesus saith unto him. Have 1 
been so long a time with you and ye 
hast not known me Philip? He 
that hath seen me hath seen the 
Father; and how sayest thou then. 
Show us the Father. 

10. Believest thou not that 1 am 
in the Father, and the Father in me: 
the words that I speak not of myself: 
but the Father that dwelleth in me, 
he doeth the works. 

11. Believe me that I am in the 
Father, and the Father in me: or 
else believe me for the very work's 
sake. 

12. Verily, Verily, T say unto you. 
He that belie vet h on me. the works 
that I do shall he do also; and great- 
er works than these shall he do be- 
cause I go unto my Father. 

13. And whatsoever ye shall ask 
in my name, that will I do, that the 
Father may be glorified in the son. 

11. If ye shall ask anything in my 
name I will do it. 

15. If ye love me keep my com- 
mandments. 

16. And I will pray the Father, 
and he shall give you another com- 
forter, that he may abide with you 
forever. 

17. Even the spirit of truth, whom 
the world cannot receive, because it 
seeth him not, neither knowing him; 
but ye know him. for he dwelleth 
with you. and shall be in you. 

15. 1. I am the true saint, and 
my Father is thy husbandman. 



physically, internally and externally, 

Strive to diminish the power of ari- 
manes and destroy its works, ji a 
man has done this he may meet 
I death fearlessly: well assured that 
radiant Igeds will lead him accross 
the harmonious bridge into a para- 
dise of eternal happiness. But 
though he has been brave in battle, 
killed wild beasts, and fought 
with external evil, if he has neglect- 
ed to combat evil within himself he 
has reason to fear that arimanes and 
his imps will seize him and carray 
him to Duyukh, (hell) where he will 
be punished according to his sins, 
not to satisfy the vengance of Or- 
muzed. but because, having connect- 
ed himself with evil, this is the only 
means of beiug purified therefrom, 
so as to be capable of enjoying hap- 
piness in the future. Every man 
pure in thoughts, words and actions, 
will go to the celestial region. 

VEDAS. 

Through strict veracity, universal 
controll of the mind and senses, 
abstinence from sexual indulgence, 
ideas derived from spiritual teachers, 
man should approach (rod. who, full 
of glory and perfection, works in the 
heart, and to whom only votaries 
freed from passion and desire can 
ap'proximate. God who is perfect 
in wisdom and perfect happiness, is 
thi' final refuge of man who lias 
liberally bestowed his wealth who 
has been firm in virtue and who 
knows and adores the great one. 
The way to eternal beatitude is 
open to him. who, without ommis- 
sion speaketh the truth. 



u 



THE BIBLE BALANCED. 



2. Every branch in me that bear- 
eth not fruit he taketh away; and 
every branch that bareth fruit he 
purge th it, that it may bring' forth 
more fruit. 

3, Now ye are clean Through the I 
word which I have spoken unto you. j 

1. Abide in me and I in you, as 
the branch cannot bear fruit of it- | 
self, except it abide in the vine: no 
more can ye except ye abide in me. 

5. I am the vine, ye are the branch- | 
ps. He that abideth in me and I in 
him, the same bringeth forth much 
fruit, for without me ye can do noth- 
ing. 

6. If a mar? abide not in me he is 
feast forth as a branch, and is wither- 
ed: and men gather them and cast 
them into the fire, and they are burn- 
ed. 

7. If ye abide in me and my words 
abide in you. ye shall ask what ye 
will, and it shall be done unto you. 

10, 1. Verily, Verily, I say un- 
to you, he that entereth not by the 
door into the sheepfold, but climb- 
eth up some other way. the same is a 
thief and a robber. 

2. But he that entereth in by the 
door is the shephard of the sheep. 

3. To him the pastor openeth ; and 
the sheep hear his voice: and he cal- 
leth his own sheep by name, and 
leadeth them out. 

4. And when he putteth forth his 
own sheep he goeth before them, 
and the sheep follow him, for they 
know his voice. 

5. And a stranger will they not 
follow, but will flee from him. for 
they know not the voice of strangers. 

G. This parable, spake Jesus unto 



Saints, Wise and firm, exempt from 
passion, assured of the souls divine 
virgin, satisfied solely with the 
seiene of God. have seen God every 
where present with them, and after 
death have been absorbed in him. 

BRAHM. 

He who can bear up against the 
violence produced from lust and an- 
ger in this mortal life, is properly 
enjoyed, and a happy man. The 
man happy in his heart, is at rest in 
j his mind and enlightened within, is a 
yoger, or one devoted to God. and of 
a godly spirit; and obtameth the im- 
material nature of Brahm, the su- 
preme. Such saints as are purified 
from their offenses, freed from doubts 
of a subdued mind, are interest- 
ed m the good of oil mankind, ob- 
tain the incorporeal Brahm. 

Trie incorporeal Brahm is prepar- 
ed from the beginning, for such as 
are free from lust and anger, of hum- 
ble minds and subdued spirits, and 
who are acquainted with their own 
souls. 

Thou art now like a sere leaf, the 
messengers of death have come near 
thee: thou standest at the door of 
thy departure, and there had no pro- 
vision for the journey. Make thy- 
self an island; work hard, be wise! 
when thy infirmities are blown away 
and thou art free from guilt, thou 
wilt enter into the heavenly world of 
the elect. 

Man being an intelligible mortal, 
must bridle his soul, that she may not 
incur terrestial infelicity, but be 
saved. — Zoroaster 

The most powerful souls perceive 



THE BIBLE BALANCED. 



fcheni, but they understood not what truth through themselves, and Lire oi 
things they were which he spoke ., more i nve ntive nature. Such 
unto them. ; souls are saved through their own 

7. Then said Jesus unto them j strength, according to the order. - 
again. Verily. Verily, ! say unto | Zoroaster, 

you. / am the door of the sheep. A wise man faithfully discharges 

8. All that ever came before me jail moral duties, even though he does 



are 

s 



thieves and robl. 



>ers: 



but the j n0 { i constantly perform the ceremon- 
dieep did not hear them. h es f religion. He will fall very 

9, Iamthedoor; by me if any man h ow if i ie per f orms ceremonies only 
enter in he shall be saved. and go in ; an fl f a i} s to discharge his moral du- 
aud out and find pasture. 'ties. Mend. 

Mark 16, 15. And he said unto j 
them, go ye into all the world, audi BUDDAH. 

preach the gospel to every creature. 

16. He that believeth and is bap- 
tized, shall be saved: but he that be- 
lieveth not shall be darned. 

17, And these signs shall follow 
them that believe. In my name deed. 



shall 



hey east out devils: 



speak with new tongues. 



IS. They shall take up serpents, 
a4id if they drink any deadly thing. 



Not in the sky. not in the midst of 

the sea, not if we enter into the clefts 

of the mountains, is there known 

a spot in the whole world where 

a man might be freed from an ca il. 

Not nakedness, not plaited 

not dirt, not fasting, not 

on the earth, not rubbing 



hall I hair, 
I lving 



with dust, not sitting motionless, can 
purify a mortal who bas not over- 



it shall not hurt them; they shall lay j come desires 

hands on the sic I:, and they shall re- j 

eover. 

Mat. 7. 21. Not every one that j 
saith unto me, Lord. Lord, shall en- 
ter into the kingdom of heaven; bul 
he that doeth the will of my Father 
which is in heaven. 



56 



THE BIBLE BALANCED. 



Praver. 



Mat. 6, 9. Our Father which art 
in heaven,hallowed be thy name, Thy 
kingdom come, Thy will be done in 
earth as it is in heaven. Give us ] 
this day our daily bread, and forgive i 
us our debts, as Ave forgive our debt- 



SOCRATES. 

Oh Pan, and all ye other Gods of 
the place, grant me to be beautiful 
in the 'nine)' man, andthat whatsoever 
outward tilings I man liace, man be 
at peace with those within. 

May I deem the wise man rich, and 



ors, (or oh God do as I do and you | may t have such a portion of gold as 
will do right,) a^dlead us i^otinto j none but a prudent man can either 
temptation, (just as if he would,) I bear ° r employ! For myself [have 
but deliver us from evil, for thine is 



the kingdom, and the power, and 
the glory forever. Amen, 

Mat. 6, 5. And when thou prayest 
thou shalt not be as the hypocrites 
are, for they love to pray standing 
in the synagogues, and in the corn- 
ers of the streets, that they may be 
seen of men. Verily I say unto you. 
They have their reward. 

6. But thou when thou prayest, 
enter into the closet, and wjien thou 
hast shut thy door, pray to the Fath- 
er 'which is in secret and the Father 
which seeth in secret shall reward 
the openly. 

7. But when ye pray use not vain 
repetitions as the heathen do. for 
they think thy shall be heard for 
their much speaking. 

8. Be not ye therefore like unto 
them for your Father knoweth what 
things ye have need of before ye ask 
him. 



prayed enough. 

SIMPLICIUS. 

(The Pagan, poetical version by Johnson.) 

thou, whose joy is o'er moving 
worlds presides. 

Whose voices created, and whose 
wisdom guides. 

On darkling man in pure effulgence 
shine. 

And cheer the clouded mind with 
light divine. 

Tis thine alone, to calm the pious 
breast with confidence and holy rest. 

From thee, great love! we spring, 
to thee we tend. 

Path, motion, guide, original and 
end. 

ZOROASTER. 

In affliction offer up thy patience 
to God, in prosperity, pay unto him 
thy thanks. He who sows the ground 
with care and diligence, acquires a 
greater stock of religous merit than 
he could gain by the repetition of 
of ten thousand prayers. 
PLATO. 

BornB. C., 429. 
Prayer is the ardent pouring of the 
soul toward God, not to ask for any 
particular good, but for the good 
itself, the universal supreme good. 
We often mistake what is pernicious 
and dangerous for what is useful and 
desirable, therefore remain silent be- 
fore the Gods till they remove the 
clouds from the eyes, and enable thee 
to sou by their light, not what appeals 
good to thyself, but what is really 
ffoocl- 



THE BIBLE BALANCED. 



ot 



Hell and Heaven. 



JESUS. 

Mat. 11, 23. And thou, capernaum, 
which art exalted unto heaven, shall 
be brought down to hell: for if the 
mighty works, which have been done 
in thee, had been done in Sodom, 
it would have remained until this 
day. 

24. But I say unto you, That it 
:shall be more tolerable for the land 
•of Sodom in the day of judgment 
than for thee. 

Luke 16, 19. There was a certain 
rich man which was clothed in pur- 
ple and fine linen, and faired sumptu- 
ously every day. 

20. And there was a certain beg- 
gar named Lazarus, which was laid 
at his gate full of sores. 

21. And desiring to be fed with 
the crumbs which fell from the rich 
man's table: moreover the dogs came 
and licked his sores. 

22. And it came to pass that the 
beggar died, and was carried by the 
angels into Abraham's bosom: the 
rich man also died, and was buried. 

23. And in hell he lifted up his 
eyes, being in torments, and seeth 
Abraham afar off, and Lazarus in his 
bosom. 

24. And he cried and said, Father, 
Abraham, have mercy on me, and 
send Lazarus, that he may dip the 
tip of his fingers in water, and cool 
my tongue, for I am tormented in 
this place. 

25. But Abraham said, Son, re- 
member that thou in thy lifetime 
receivest thy good things, and like- 
wise Lazarus evil things : but now 



CONFUCIUS. 

There are three things which a 
wise man ought to reverence. The 
laws of heaven; great men, and the 
words of great men. 

Silence is absolutely necessary to 
the wise man. Great speeches, elab- 
orate discourses, pieces of eloquence, 
ought to be a language unknown to 
him; his actions ought to be his lan- 
guage; as for me, I would speak no 
more. Heaven speaks, but what 
language does it use to preach to 
men? That there is a sovereign 
principle from which all things de- 
pend; a sovereign principle which 
makes them to act and move its mo- 
tion, its language; its redness, the 
seasons to their time, it agitates na- 
ture — it makes it produce, This si- 
lence is eloquent; afflict not thyself 
at the death of thy brother. Death 
and life are in the power of heaven, 
to which the wise man is bound to 
submit. Moreover, all men of the 
earth are thy brethren; Avhy, then, 
shouldst thou weep for one, at a time 
when so many others remain alive. 

The natural light is only a per- 
petual conformity of our soul to the 
lairs of heaven. MEN NEVER 
CAN LOSE THIS LIGHT. It is 
true that the heart of man being in- 
constant and wavering! it is some- 
times covered with so many clouds, 
that it seems wholly extinguished, 
The wise man experiences it himself, 
for he may fall into small errors, and 
commit light offences; yet the wise 
man cannot be virtuous while in 



5$ 



THE BIBLE BALANCED. 



he is comforted and thou art tor- 
mented. 

26. And besides all this between 
us and you there is a great gulf, so 
that they which would pass from 
hence to you cannot; neither can 
they pass to us that would come 
from thence, 

27. Then he said. I pray thee 
therefore, father, that thou wouldst 
send him to my fathers house. 

28. For I have five brethren : that 
he may testify unto them, lest they 
also come unto this place of torment. 

29. Abraham saith unto him. they 
have Moses and the prophets, [that 
is Solomon and his temple, and his 
300 concubines,] let them hear them. 

30. And he said, nay, father Abra- 
ham: but if one went into him from 
the dead they will repent. 

31. And he said unto him if they 
hear not Moses, [who murdered a 
man and laid these dead bodies in the 
sand to conceal his crime.] and the 
prophets who had lying spirits in 
their mouths, neither will they be 
persuaded, though one rose from the 
dead. 

JOHN. 

Rev. 20, 7. And when the thous- 
and years expired, Satan shall be 
loosed from out of his prison. 

8. And shall go out to deceive the 
nations which are in the four quar- 
ters of the earth. Gog and Magog, 
to gather them together, to battle: 
the number of them is as the sands 
of the sea. 

9. And they went up on the 
breadth of the earth and compassed 
the camp of the Saints about, and the 



ion 



this state ; it would be a contradict 
to say it. 

ANAXAGORAS. 



B. C. 470. 

My first care is for ni} 7 country. 
! pointing toward heaven. 

Do nothing that is unhandsome, al- 

I though thou shouldst have art enough 

i to make thine action approved. 

Thou mayest deceive the eyes of 

man, but thou canst never deceive 

heaven ! its eves are too penetrating 

| and clear. 

BUDDAH. 

The evil doer suffers in this world, 
■ and then sufferers in the next. He 
I suffers when he thinks of the evil he 
I has done. He suffers more when go- 
| ing in the path of evil. 

The sogas who injure nobody, and 
! who always control their bodies, 
I will go to the unchangeable plan, 
| where they will suffer no more. 

There is no fire like passion, no 
shark like hatred, no snare like folly, 
no torrent like greed. 

BHAGVACT GITA, 

From Sam'l Johnson's Oriental Religions. I\ 432. 

As the soul in the body undergoes 
changes of infancy, youth, and age, 
so it obtains a new body hereafter. 

Know that these finite bodies have 
blazed to an eternal, inexhaustable, 
indistinctable spirit. He who be- 
lieves that the spirit can kill, and he 
who believes it can be killed, both are 
wrong. Unborn, changeless, etern- 
al, it is not slain when the body is 
slain. 

As a man abandons worn out 



THE BIBLE BALANCED. 



59 



beloved city and fife came down 
from God out of heaven. 

10. And the devil that deceived 
them was cast into the lake of lire 
and brimstone, where the BEASTS 
and the false prophets ARE, andshalt 
be tormented day and night forever 
and ever, 

11. And I saw a great white 
throne and him that sat on it. from 
whose face the earth and the heaven 
fled away; and there was found no 
place for them. 

12. And I saw the dead, small and 
great, stand before God; and the 
books were opened; and another 
book was opened which is the book 
of life, and the dead were judged 
out of those things which were writ- 
ten in the books according to their 
works. 

13. And the sea gave up the dead ! 
which were in it, and death and hell 
delivered up the dead which were in 
them and they were judged every 
man according to his works. 



clothes, and takes other new ones, 
so does the soul quit worn out bodies 
and enter others. Weapons cannot 
cleave, nor fire burn it. It is con- 
stant, immovable, yet it can pass 
through all things. 

If thou hadst thought it born with 
the body, to die with the body, 
even then thou shouldst not 
grieve for the inevitable; since 
what is born must die, and what is 
dead must live again. All things 
are first unseen, then seen, then at 
last unseen again. Why then be 
troubled about those things. 

Some hold the soul as a wonder, 
while some speak and others hear of 
it with astonishment; but no one 
knoweth it, though he may have 
heard it described. The soul in its 
mortal frame, is invulnerable. 

Live not then for any creature. 
and abandon not thy duty, for a no- 
ble man infamy were worse 
than death. It is good to die doing 
thy own work; doing other's brings 



11. And death and hell were cast j danger. 



into the lake of fire. This is the sec- 
ond death.* 

15. And whosoever was not found 
neither in the books of life was cast 
into the lake of fire, [that is the 9-13 
of all the human race which never 
heard of Jesus Christ, but have di- 
vided among them over 1000 differ- 
ent religions.] 

21, 1. And I saw a new heaven 
and a new earth for the first heaven, 
and the first earth, were passed away ; 
and there was no more sea. 



*2. Eze. 14, 9.— 1 Kings, 22, 21, 
1. Sam. 16, 15 — Judges 9, 23. 
Is. 19, 14-2 T hes. 2, 11, 12. 



24. 



CHAMBER S ENCYCLOPAEDIA. 

In the ancient Egyptian religion 
i the idea of immortality fist assumes 
j a deffinate shape. There is a clear 
I recognition of a dwelling place of 
| the dead, and future judgment, 
I Osiris, the beneficent God, judges the 
j dead, and having weighed their 
| hearts in the scales of justice, he sends 
the wicked to regions of darkness, 
I while the just are sent to dwell with 
i the God of light. The father, we 
• read on an inscription, found labor 
; before the great God; they dwell in 
! glory, where they live a heavenly 
;life; the bodies they have quitted 



60 



THE BIBLE BALANCED. 



2. And I John saw the holy city , 
new Jerusalem coming down from 
God out of heaven, prepared as 
a bride adorned for her husband. 

3. And I heard a great voice out 
of heaven saying, behold the Taber- 
nacle of God is with men, and h® 
will dwell with them, and they shall 
be his people, and God himself shall 
be with them, and he their God. 

4. And God shall wipe away all 
tears from their eyes; and there 
shall be no more death, neither sor- 
row, nor crying; neither shall there 
be any more pain; for the former 
things are passed away. 

5. And he that sat upon the throne 
said: Behold I make all things new, 
[except the hearts in hell,] and he 
said unto me with: For these words 
are true and faithful, [nothing but 
a "lying spirit 1 ' in his mouth.] 

6. And he said unto me, it is done. 
1 am Alpha and Omega; the begin- 
ginning and the end, I will give unto 
him that is athirst of the fountain 
of the water of life freely. 

7. He that overcometh shall inher- 
it all things; and I will be his God 
and he shall be my son. 

8. But the fearful, and unbeliev- 
ing, and the abominable, and mur- 
derers, and whoremongers, and sorc- 
erers, and Idolaters, and all liars, 
shall have their part in the lake 
which burnetii with fir*e and brim- 
stone, which is the second death. 

JESUS: 

(Again.) p 

Mat. 10, 28. Fear not them f liich 
kill the body, but are M able P=kill 
the soul: ,but rather fetir him wmch 
is able (4 kill both hoctii and wd in 
ML 



will f oi ever repose in their tombs, 
whilst they rejoice in the life of the 
supreme God. 

In the Zoravartrian religion, the 
future world, with its governing 
spirits, plays a prominent part. 

The compiler begs leave hereto in- 
sert air idea. How many of us, who, 
commit an evil,, whiek we may never 
realize, until we are entirely freed' 
from material bonds; then it is that, 
we shall desire to repent and make 
amends if possible; why should nott 
God's laws be so fixed in a perfect 
heaven that we may meet those, 
whom we have unconsciousty 
wronged and beg their forgiveness. 
and restore to us their undying, 
friendship? then how many there are 
who die a premature death, with no, 
knowledge of this law of repentance 
even;, what is he to do but to suffer 
in hell, while the man who ruinedi 
his family and then killed him has, 
repented on the scaffold as did the 
thief on the cross; and is that daw 
wifJi Jesus iiiPasadiseV 



THE BIBLE BALANCED. 



01 



Contradictions. 



1. I (Jacob) have seen God face 
to face, and my life is preserved. 
Gen. 32, 30. 

2. And they saw the God of Is- 
rael, and there was under his feet as 
it were, a paved work of a saphire 
stone. Ex. 24. 9-10. 

3. I saw also the Lord sitting up- 
on a throne high and lifted up, and 
his train filled the temple. Is. 6, 1. 

4. I saw the Lord sitting on his 
throne and all the host of heaven 
standing by him on his right hand 
and on his left hand. 

5. And the Lord spake unto 
Moses face to face, as a man speak- 
eth with his friend. Ex. 33, 11. 
Ex, 19, 19. Deut. 5, 24. Gen. 3, 9. 

6. And it repented the Lord that 
he made man on the earth, and it 
grieved him at heart. Gen. 6, 6. 

7. And the Lord repented of the 
evil which he thought to do unto 
his people. Ex. 32, 10-14. 

8. And the Lord repented for this. 
Amos 7, 3 and 6. Jer. 15, 6. 

9. And it came to pass that the 
Lord did bereft Abraham. Gen. 22, 
1. 

10. I will settle him in mine house 
and in my kingdom forever, and Jhis 
throne shall be established forever 
more. (David in Israel.) 1 Chron. 
17, 14. [B. C. 1042. | 

11. For thou art an holy people 
unto tne Lord thy God, and he hath 
chosen thee to be a special people 
unto himself above all people that 
are upon the face of the earth, 
Hal Pv £r Deufe 7, * 



No man hafch seen god at any 
time. John 1. 18. 

Whom no man hath seen or can 
see. 1 Timothy 6, 16. 



No man hath seen God at any 
time. John 4, 12. Ex. 33, 20. 

Ye hath neither heard his voice 
nor seen his shape. John 5, 37. 



The Father of lights with whom 
is no variableness, neither shadow of 
turning. James 1, 17. 

For I am the Lord, I change not. 



For he is not a man that he should 
repent. 1 Sam. 15, 29. 

Let no man say when he is 
tempted; I am tempted of God, for 
God cannot be tempted, neither 
tempteth he any man. James 1, 13. 

Slay utterly old and young, both 
male, little children and women. 
594 B.C. Ezekiel9, 4-1L 



And say to the land of Israel, thus 
sayeth the Lord, behold I am against 
thee, and will cut off from the right- 
eous and the wicked, §93 B, Oi 

Eackiel %h 3> 



62 



THE BIBLE BALANCED. 



12. And again the answer of the 
Lord was kindled against Israel, and 
he moved David against them to say, 
go number Israel and Judah. 1017 
B. C. 2 Sam. 24, 1. 

13. For my angel shall go before 
thee and bring thee unto the Amo- 
nites and Canaanites, and I will cut 
them of. 1491 B. C. Ex. 23, 23. 

14. The Lord is very pitiful and of 
tender mercy. Jas. 5, 2. 

15. His anger endureth but a mo- 
ment. Ps. 30, 5. 



every day a 



16. Thou shalt offer 
bullock. Ex. 29, 36. 

17. It is impossible for God to lie. 
Heb. 6, 18. 

Lying lips are an abomination un- 
to the Lord. Prov. 12, 22. 

18 And ye shall know that I am 
in the midst of Israel, and that I am 
the Lord thy God, there are none 
else; and my people shall not be 
ashamed. 800 B. C. Joel 2, 27. 

And I will bring again the captiv- 
ity of my people of Israel, and they 
shall build the waste cities and in- 
habit them ; and I will plant them 
upon their lands, and they shall no 
more be pulled up out of their land 
which I have given them, sayeth the 
Lord thy God. 787 B. C. Amos 9, 
14-15. 

19. For my name sake will I defer 
mine anger, and for my praise I will 
refrain for thee that I cut thee not 
off. Is. 48. 9. 

Thus saith the Lord thy God that 
pleadeth the cause of his people. Be- 
hold I have taken out of thine hand 



And Satan stood up against Israel 
and provoked David to number 
Israel. 1017 B. C. 1 Chron. 21, 1. 



I will not drive them out from be- 
fore thee, but they shall be as thorns 
in your side, and their Gods shall be 
a snare unto thee. Judges 2, 3. 
1 425 B. C. 

I will not pity, nor spare, nor 
have mercy; but destroy them. Jer. 
i3, 14. 

For ye have kindled a fire in mine 
anger which shall burn forever. 
Jer. 1 7, 4. 

I delight not in the blood of bul- 
locks. Is.' I, II. 

Now, therefore, the Lord hath 
put a lying spirit in the mouth of 
all these thy prophets, i Kings, 22. 
22-23. 

And the Lord said unto him, call 
his name Jezreel for yet a little 
while, and I will avenge the blood 
of Jezreel upon the house of Jehu, 
and will cause to cease the kingdom of 
the house of Israel. 

And it shall come to pass in that 
day that I will [break the bow of 
Israel in the valley of Jezreel. 785 
B. C. (Two years after the adjoin- 
ing promise.) Hosea i, 4-5. 



Son of man, set thy face towards 
Jerusalem, and drop thy word tow- 
ard the holy places, and prophesy 
against the house of Israel. 

And say to the land of Israel, 
thus sayeth the Lord: Behold I am 
against thee and will draw forth 



THE BIBLE BALANCED. 



03 



the cup of trembling, even the dregs 
of the cup of my fury, thou shalt not 
drink it again. Is. 51. 22. 



20. Mathew makes Herod die 
while Jesus was young, and to seek 
his life. Mat. 2. i9-20, and 7-i5. 

21. No man hath ascended up to 
heaven but he that came down from 
heaven. John 3. iO. 

22. Therefore we conclude that a 
man is justified by faith without the 
deeds of the law. Romans 3. 28. 



23. Abraham had two sons; the 
one by a bond woman, and the 
other by a free woman. Galatians 
4,22. 

24. Every one that asketh receiv- 
eth; and he that seeketh findeth. 
Mathew 7, 8. 

Those that seek me early shall find 
me. Proverbs 8, 17. 

25. For bj' grace are ye saved 
through faith: and that not of your- 
selves; it is the gift of God; not of 
works, lest any man should boast. 
Ephesians 2. 8-9. 

26. But I say unto 3 t ou, swear not 
at all; neither of heaven, for it is 
God's throne; nor by the earth, etc. 
Mat. 5, 31-35. 

27. After these things came Jesus 
and his disciples unto the land of 
Judea; and there he tarried with 
them and baptised. John 3, 22. 

28. Ask and it shall be given you; 
seek, and ye shall find; knock, and 
it shall be opened unto you, What 



mine sword out of his sheath and 
will cut off from the righteous and 
the wicked, that all flesh may know 
that I, the Lord, have drawn forth 
my sword out of his sheath: it shall 
return no more, Ezekiel2i, 2-5. 

While Luke makes Herod live ; 
when Jesus was 30 years old. Luke 

3. 19-23. 

Elijah went up by a whirl-wind 
into heaven. 2 Kings 2. 11. 

Ye see then how that by works a 
man is justified and not by faith on- 
ly. Jas. 2, 21. 

Faith without works is dead. Jas. 
2, 20. 

By faith Abraham when he was 
tried offered up Isaac * * his 
only begotten son. Hebrews 11, 17. 

Then shall they call up on me, but 
I will not answer; they shall seek me 
earl y, but shall not find me. Prov. 1, 

28. ' 

Was not Abraham our father jus- 
tified by works, when he offered 
Isaac his son upon the altar? 

Ye see then how by works a man 
is justified, and not by faith. Jas. 
2. 21-24. 

Thou shalt fear the Lord thy God, 
and serve him and shall swear by 
his nanw. Deuteronomy 6\ 13, 

Jesus himself baptized not. John 

4. 2. 



For the inhabitants of Maroth 
waited carefully for good: but evil 
came down from the Lord unto the 



64 



THE BIBLE BALANCED. 



man is there among you if his son 
ask bread will he give him a stone. 
Mat. 7, 7-9. 

29. And Joab gave up the sum of 
the number of the people unto the 
king: and there were in Israel eight 
hundred thousand valiant men that 
drew the sword; and the men of Ju- 
dah were five hundred thousand men. 
2 Sam. 24, 9. 



30. Then sent Joseph and called 
his father Jacob to him, and all his 
kindred, threescore and fifteen souls. 
Acts 7, 14. 

31. David smote also Hadadezer, 
the son of Rehob, king of Zobah, as 
lie went to recover his border at the 
river Euphrates. 

32. And David took from him a 
thousand chariots, and seven hun- 
dred horsemen, and twenty thousand 
footmen; and David houghed all the 
chariot horses, but reserved of them 
for an hundred chariots. 2 Sam. 8, 
3,4. 

33. Solomon had forty thousand 
stalls of horses for his chariots, and 
twelve thousand horsemen. 1 Kings 
4. 26. 

34. Two and twenty years old was 
Ahaziah, when he began to reign, and 
he reigned one year in Jerusalem. 2 
Kings, 8, 26. 892 B. C. 

35. Besides the chief of Solomon's 
officers which were over the work, 
three thousand and three hundred 
which ruled over the people that 
wrought in the work. 1 Kings, 5, 
16. 

36. Jehoiachin was eighteen 3 T ears 
old when he began to reign, and he 



gate of Jerusalem. Micah 1. 12. 



And Joab gave the sum of the 
number of the people unto David, 
and all they of Israel were a thous- 
and thousand and an hundred thous- 
and (1,100,000) men that drew sword; 
and the men of Judah was four 
hundred threescore and ten thous- 
and (1, 470,000) men. 1 Chron. 21, 
5. 

All the souls of the house of Ja- 
cob, which came into Egypt, were 
three score and ten. Gen. 46, 47. 

David smote Hadadezer, king of 
Zobah unto Hamath, as he went to 
establish his dominion of the river. 
Euphrates. 

And David took from him a thous- 
and chariots, and seven thousand 
horsemen; and twenty thousand 
footmen; David also houghed all the 
chariot horses, but reserved of them 
an hundred chariots. 1 Chron. 18, 
3,4. 

Solomon had four thousand stalls 
for horses and chariots, and twelve 
thousand horsemen. 2Cbron. 9,25. 

Forty and tiro years old was Aha- 
ziah, when he began to reign, and he 
reigned one year in Jerusalem. 2 
Chron. 22, 2. 885 B. C. 

And Solomon told out three score 
and ten thousand men to bear bur- 
dens, and four score thousand to hew 
in the mountain ; three thousand six 
hundred to oversee them. 2 Chron. 
2, 2. 

Jehoiachin was eight years old 
when he began to reign, and he 



THE BIBLE BALANCED. 



65 



reigned in Jerusalem tkret months. 
2 Kings, 24, 8. 623 B.C. 

Now these are the children of the 
province that went up out of captivi- 
ty, of those which had been carried 
away, whom Nebuchadnezzar, the 
King, of Babylon, had carried away 
unto Babylon and came again unto 
Jerusalem and Judah, every one unto 
his city. 

5. The children of Arab, seven 
hundred and seventy-jive. 

8. The children of Zattu. nim 
hundred and forty-Jim . 

11. The children of Bebai six -hun- 
dred and twenty-three. 

12. The children of A/gad. a thous- 
and twohundred and ttvt nty-two. 

13. The children of Adoniksam, 
six hundred and sixty-six. 

14. The children of Bigvai, two 
thousand fifty and six. 

15. The children of Adin/btt/' hun- 

di 'ed and fifty -Jo ur. 

17. The children of Begai, three 
hundred and twentu-three. Ezra 2. 



43. And some of the chief of the 
fathers * * * ottered freely for 
the house of God. to set up in his 
place. They gave after their ability 
unto the treasures of the work three 
scoie and one thousands 61 ,00 1 drams 
of gold and five thousand pounds of 
silver, and one hundred priest's gar- 
ments. Ezra '2. 6$, 69. 



14. And ile- Lord said unto Noah 
* of every clean beast thou 



reigned three months andten days m 
.Jerusalem. 2 Ghron. : >^>. 9, 6*0 
B.C. 

These arc the children of the pro- 

• vinee that went up out of the captivi- 
ty, of those that had been carried 

; away, whom Nebuchadnezzar, fehe 

I King of Babylon, had carried awaj 

and came again to Jerusalem and to 

I Judah evcrv one unto his own city. 

i i0. The children of A rail. six hun- 
dred and fifty-two. 

13. The children of Zattu. eight 
hundred and forty-Jid ■■. 

i<i. The children of Bebai. six 
\ hundred and twenty-eight, 

1 7. The children of Azgad, two 
: thousand three hunelred and twenty^ 

; two. 

18. The children of Adonikam, six 
hundred three score and seven. 

; i9. The children of Bigvai. two 
■ thousand three score and seven. 

20. The children of Adin. six hun- 
, dred and fifty-five. 

23. The children of Begai, three 
j hundred and twenty-four. Nehe- 
> miah 7. 

And some of the chief of the fath- 
! ers gave to the treasure of the work 

• twenty thousand drams of gold, and 
two hundred pounds of silver. And 

I that which the rest of the people 
gave was twenty thousand drams of 
gold, and two thousand and two hun- 
dred pounds of silver, and threescore 
and seven priest's garments. Nehe- 

i miah 7, 7 I . ~ri. 

Of clean beasts ; ' * there 

went in two and two unto Noah into 



6Q 



THE BIBLE BALANCED. 



shaft take to thee by sevens * * *| the ark, as God commanded T.oah, 

and Noah did according to all that j Gen. 7. S. 9. 

the Lord commanded him. Gen. 7. j 

1,2,5. 

45. While the earth remameth,, 

seedtime and harvest, and cold and' 

heat and summer and winter and day 



and night, 
99 



And for these two years hath/fom- 
ine been in the land: and ijet then 
are pre years in which there shall 
neither be earing nor harvest. Gen. 
45. 6. 

The Lord stood upon a wall made ; 
by a plumb-line with a plumb-line in ! 
his hand. Amos. 7, 7. 

For in much wisdom is much I 
grief; and he that increaseth knowl- | 
edge increaseth sorrow. Ecclesiastes | A c ;/ s 
1, 18. 



shall not cease. Gen. 8., 



46. God is a spirit, John 4, 24-.. 
A spirit hath not flesh and bones. 
Luke 24, 37. 

47. Happy is the man that findeth 
wisdom * * * Her ways are 

of pleasantness, and all her 
paths are peace. Prov. 3, 13, 17. 



The son shall not bear the iniqui- j 
ty of the father, Ezekiel 18. 2O. 

Michael, the daughter of Saul, had 
no child to the day of her death. 1 
Sam. 6. 1 3. 

Howbeit the Most High ^welleth 
not in temples made with hands. 
Acts 7. 48. 

And the Lord was with Judab. 
and he drove out the inhabitants of 
the mountains: but could not drive 
out the inhabitants of the valley, be- 
cause the;/ had chariots of iron. 
Judges 1, i9. 

If I. (Jesus) bear witness of myself 
my witness is not true. John 5. 3i. 

Behold. I, Paul, say unto you. that 
if ye be circumcised. Christ shall 
profit you nothing. Gal. 5. 1. 



Every creeping taing that nieth is 
unclean unto you : tGieseshall not be 
£aten. Dent. i4, i9_ 



48. I am a jealous God. visiting 
j the iniquities of the fathers upon 

the children, Ex, 20. 5. 

49. The five sons of Michael, the 
daughter of Saul. 2 Sam. 21, 8, 

5<>. Let them make me a sanctuary, 
that T (God) may dwell among them. 
: Ex. 25, 8. 

51. BeHold I am the Lord, the God 
of all flesh: is there anything too 
bard for me. Jeremiah 32, 27. 

With God all things are possible. 
Matthew 19, 26. 

5 j. Though I (Jesus) bear record 
of myself, yet my record is true. 
John 8, 14. 

53. This is my covenant which 
ye shall keep between me and you 
and the seed after thee. Every man 
child among you shall be circumcis- 
ed. Gen. 1 7. i0. 

54- These ma.3 ye eat, of every fly- 
ing, creeping thing thai goetb upon 



four. Leviticus, n 21. 



THE BIBLK BALANCED. 



55. Every moving thing thai liv- 
eth shall be meat for yon. Gen. 9, 3. 

There is nothing unclean of itself?. 
Romans i4. i4. 



These shall ye not eat of them 
thai chew the end, or of them thai 
divide the cloven hoof-; as the camel, 
and the hare, and the cony: for they 
chew the cud ; but divideth not the 
, hoof; therefore they are unclean ■ 
; unto you, and the swine, because it 
divideth the hoof, yet cheweth not 
; the cud. it is unclean unto you: ye 
shall not eat of their flesh, nor touch' 
their dead carcass. Dent, f'4, 7. 8, 



56. This is Eiias which was for to 
come. Matthew n, if. 

57. The Lord is a man of war. 
Ex. i5. 3. 

58. And Jacob begat Joseph, the 
husband of Mary, of whom was born 
Jesus. Matthew i, i6, 

59. And he, (Judas) cast down the 
pieces of silver unto the temple, and 
departed, and went out and hanged 
himself. Matthew 27. 5. 

?AK Thou shalt offer every day a 
bullock for a sin offering for atone- 
ment. Ex. 29, 36. 

And thou shalt burn the whole 
ram upon the altar * * * it is 
a sweet savour: an offering made by 
lire unto the Lord. Ex. 29. 18. 



And they asked (rim what then :>■ 
thou Elias ? And he said I am not. 
John i, 2i ! . 

The Gfod of Peace. Romans i5:- 
33. 

Being the son of Joseph which was 
the son of Heli. Luke 3. 23. 



Xow this man. (Judas) purchased 
a field with the reward of iniquity; 
and falling head-long, he burst asun- 
der in the midst, and his bowels 
gushed out. Acts i. 18. 

To what purpose is the multitude 

of your sacrifices unto me? saith the 

Lord. 1 am full of burnt offerings 

of rams, and the fat of fed beasts, and 

1 delight not in the blood of bullocks. 

| or of lambs, or he goats. When ye 

i come to appear before me, who hath 

i required this at your hand. Isaiah 

i 11 12. 



61. The hour is coming in which I As the dead is consumed and yan- 
all that are in their graves shall hear i isheth away, so he that goeth down 
his voice and shall come forth: they | to the grave Shall come up no more. 
that have done good, unto the resur- j Job 7, 9. 

rection of life; and they that have! The dead know not anything, 
done evil unto the resurrection of I neither have they any more reward. 



damnation. John 5, 28. 29. 



Ecclesiastes, 9. 



D. 



68 



THE BIBLE BALANCED. 



t|B. The trumpets sjb.u.1] sound and 
the dead shall be raised. 1 ('or. 15. 
52. 

63. Out of the month of the most 
high proceedeth unto evil and good. 
Lamentations. 3, 38. 

64. The eyes of the Lord are in 
every place. Prov. 15, 3. 

65. Thou shalt not kill. Ex. 20. 
13. 

66. If brethren dwell together, 
and one of them die. and have no 
child, the wife of the dead shall not 
nnirry without unto a stranger: her 
husband's brother shall come in unto 
)ier, and take her to wife. Pent. 25, 

§• 

t>7. Fpr in six days the Lord made 
heaven and earth, and on the seventh 
day he rested, and was refreshed. 
Ex. 31, 17. 

68. Whither shall 1 flee from thy 
presence? If T ascend up into heaven 
thou art there: if 1 make my bed in 
hell, behold thou art there. If I 
take the wings of the morning and 
dwell in the uttermost tarts of the 
earth, even there shall thy hand 
lead me. and thy right hand hold 
me. Ps. 139 7-10. 

There is no darkness nor shadow 
of death, where the workers of iniq- 
uity may hide themselves. For his 
eyes are upon the ways of man. and 
he seeth all his goings. Job 31, 22- 
21. 

69. He (Amajiah) slew of Edom, 
in the valley of salt ten thousand. 
* * * And he did that which 
was right in the sight of the Lord. 
2 Kings 14,7-3. 

70. Cursed be Canaan, a servant of 
servants shall he be unto his brothers. 
Gen. 9, 25. 



They arc dead, they shall not live. 
They are deceased, they shall not 
rise. Is. 26. 11. 

1 make peace and create eviil. I, 
the Lord, do all these tilings. Is. 
15. 7. 

And the Lord came down to see 

| the city and the town, which the 

children of men builded. Gen. 11 5. 

Adam and his wife hid themselves 
from the presence of the Lord 
among the taws of the garden, and 
the Lord God called unto Adam and 
said unto him: Where art thou? 
Gen. 3. 8-9. 

Thus saitb the Lord God of Israel. 
Put every man his sword by his side. 
and go in and out from gate to gate, 
throughout the camp, and slay every 
man his brother, and every man his 
companion, and every man his neigh- 
bor. Exodus 32. 27. 

If a man take his brother's wile 
it is an unclean thing; they shall be 
childless. Lev. 20, 21. 

Hast thou not heard that the ev- 
erlasting God. the Lord, the Creator 
of the ends of the CcirtU. fniutet/i not, 
neither is weary? Is. 10. 28. 

And the Lord said. Because the 
cry of Sodom and Gomorrah is great, 
and because their sin is very prev- 
ious. I will go down now and ask 
whether they have done altogether 
according to the cry of it. which is 
come unto me; and if not. I will 
know. Gen. 18,20-21." 

Thou shalt not abhor an Edom'de, 
for he is thy brother. Dent. 22, 7. 

LTuto thy heavy burdens. 
The oppressed go free. 
Breaks every yoke. Is. 58, 6. 



THE BIBLE BALANCED. 



W 



Of the children of the strangers 
iliut do sojourn among you. of them 
shall ye buy. * " * They shall 
be your bondmen forever: but over 
your brethren of the children of Is- 
rael, ye shall not rule with rigor. 
Lev. 25, 45-46. 

I will sell your sons and daughters 
into the hands of the. children of 
Judah, and they shall sell them to 
the Sabeans, to a people afar off; 
for the Lord hath spoken it. Joel 



Thou shall neither vex a stranger 
nor oppress hhn. Ex. '2'2. 21. 



Father which is in 
56, 



71. And Solomon stood before 
the altar of the Lord in the presence 
of all the congregation of Israel, and 
spread forth his hands toward heav- 
en, (then follows the prayer). And 
it v\ as so. that when Solomon had 
made an end o£ praying all this 
prayer and supplication unto the 
Lord, he arose from before the altar 
of the Lord, from kneeling on 1 . is 
knees, with his hands spread up to] 
heaven. * * And the Lord said 
unto him. I have heard thy prayer 
and thy supplication that thou hast i 
made before me: 1 Kings 8, 22-54; i 
9, 3. 

~2. The new moons and sabbaths, j 
the calling of assemblies. I cannot I 1 
away with; it is iniquity. Is. 1, 13. 

( )ne man esteemeth one day above 
another; another esteemeth every j 
day alike. Let every man be fulh 
persuaded in his own mind. Rom. j 
14, 5. 

Let no man therefore judge you in ; 
meat and drink, or in respect of a I 
holv day, or of the new moon, or of i 



He that stealeth a man. and sell- 

eth him. or if he he found in his land 
he should surely be put to death 
Ex. 21, 16. 

Neither be ye called toaster 
Mat, 23. to. 

TV hen thou prayed thou shalt 



not be as the hypocrites 



es are: 



fn 



or 



they -love to pray standing in the 
synagogues and on the corners of the 
streets, as they may he seen of men 
* * * But thou, when thou pray* 
est. enter into thy closet, and when 
thou hast shut thy door, pray to thy 



see 



ret, Mat. 6. 



Remember 



dav to 



the sabbath 

Ex. 20. 8. 
Therefore did the .lews persecute 
Jesus, and sought to slay him, be- 
cause he had done these things on 
| the Sabbath day. John 5. 16. 

At that time Jesus went on the 

Sabbath day through the corn: and 

" his disciples Were a hungered, and 

began to pluck ears of corn and to 

But when the pharisees saw 

it they said unto him. behold thy 



the sabbath davs. Gal. 4, 2. 

73. Whosoever doeth anv work on I ^"l^s do that which is not lawful 
the sabbath day. he shall surely be i to do on tne Sabbath day. But he 



put to death.* Ex. 31. 15. 



[said unto them. 



Have ve 



THE BIBLE BALANCED. 



And they found a man that gath- 
ered sticks upon the sabbath day. 
and all the congregation 
brought him without the camp and 
stoned him with stones until he died; 
as the Lord had commanded Moses. 
Num! 15, 32-26. 

74. Thou shall not commit 
adultery. Ex. 20, 14. 



Whoremongers and adult arers, 
God will judge. Heb. 13, 4. 



75. Give strong drink to him 
that is ready to perish; give Avine to 
those that be of heavy hearts. Let 
him drink and forget his poverty, 
and remember his misery no more. 
Prov. 31.6-7. 

Drink no longer water, but use a 
little rum for thy stomach's sake, 
and thine infirmities. Tim. 5, 23. 

Wine maketh glad the heart, of 
man. Ps. 104, 15. 

75. All power is given to me in 
heaven and in earth. Mat. 28, 18. 

The father loveth the son and 
hath given all things into his hand. 
John 3, 35. 

f We also find many others, of a 
most peculiar character; but space 
will not permit their insertion; these 
are sufficient, it would seem to con- 
vince any candid mind that there are 
certain portions of the bible that 
are not the words and works of an 
infinite, i 



not read in the law, how that on the 
Sabbath days, the priests in the tem- 
ples profane the Sabbath, and are 
blameless. Mat. 12, 1-2-3-5. 



But all the women and children that 
have not known a man by lying 
with him, keep alive for yourselves. 
Num. 31.18. 

And the Lord said unto Hosea, 
go take thee a wife of whoredoms. 
* * * Then said the Lord to me, 
Hosea, go yet love a woman, beloved 
by her friend yet an adulteress. 
t f t So I bought her. f f f 
And said unto her, thou shaft abide 
with me many days; thou shalt not 
play the harlot, and thou shalt not 
be for another man; so will I be to 
thee. Hos. 1, 2: 1, 1-2-3. 



Wine is a mocker, strong drink is 
raging, and whosoever is deceived 
thereby is not wise, Prov. 20, 1. 

Look not upon the wine when it 
is red ; when it giveth his color in 
the cup. f t t At the last it 
biteth like a serpent and stingeth 
like an adder. Prov. 23, 31-32. 

And he could there do no mighty 
work, save that he laid his hands on 
a few sick folks and healed them, 
Mark 6, 5. 

[An alwise God. There is no man 
who knows anything about the bible, 
but who will acknowledge that there 
are truths contained therein, such 
that we are compelled to believe and 
admire and there are those so black, 
that would make a tyrant shudder. J 



THE BIBLE BALANCED. 



7L 



THE STOICS 



From Leckey's History of European Morals. 

li A man's end, according to these 
teachers, is not to find peace either in 
life or death. It is to do his duty 
and tell the truth. The second dis- 
tinguishing feature of Stoicism. I 
have noticed, was the complete sup- 
pression of the affections to make 
way for the absolute ascendancy of 
reason. And, indeed, if we compare 
the different virtues that have flour- 
ished among pagans and christians, 
we invariably find that the prevailing 
type of excellence among the former 
is that in which the will and the judge- 
ment, and among the latter, that 
in which the emotions are most 
prominent." Vol. 1. p. 190. 

"The Stoics who carried the sup- 
pression of the emotions farther than 
anv other school, laboured with, great 
zeal to compensate the injury thus 
done to the benevolent side of na- 
ture by greatly enlarging the sphere 
of reasoned and passionless philan- 
throphy. They taught in the most 
emphatic language, the fraternity 
of all men. and consequent duty to 
each man consecrating his life to the 
welfare of others. They developed 
this general doctrine in a series of 
detailed precepts which for the 
range, depth and beauty of their char- 
ity have never been surpassed." 
(Same page.) 

We have little faith to believe that 
true benevolence, charity, and love, 
would be justly shown if we depend- 
ed wholly upon our emotional na- 
ture for inspiration, [t is oni^ boo 
true that the deed> of kindness 



are to-day generally rendered 
reciprocally, or in other words, 

done with the hope of reward. 
To lead a good life, and . your 
reward in heaven, the burden of sin 
to be cast upon Jesus; the pleasures 
of Godliness to be enjoyed in your 
oivn heart. Yes, duty, respect, kind- 
ness and benevolence to aU men. 
must be governed by reason, judg- 
ment, and by suppressing emotions, 
anger and aversions. • This fraterni- 
ty is thus mankind impartially. 
But the fraternity of the ''emotion- 
al or Christian," is the fraternity of 
those who believe as they do , and be 
blessed in heaven, or the fraternity 
of those who disbelieve to be damned 
in hell. Where is the sacrifice in 
doing what we desire? T believe 
that after contending with the 
troubles and trials that attend self- 
sacrifice, that in time it will become 
an inseparable part of our nature; 
and who dare dispute thai the world 
would not be better oil with such 
temperaments to inspire us to virtue 
and love ? 

"The whole system of stoical ethics, 
which carried self-sacrifice to a point 
that has scarcely been equaled, and 
exercised an influence which hag 
rarely been surpassed, was evoh ed 
without any assistance from the doc- 
trine of a future life." P. 184. vol. 1. 

Pagan antiquity has bequeathed us 
fewer nobler treaties of morals than 
the "De Ofheius" of Cicero, which 
wa- avowedly an expansion of ri 
work <>i Pansetius. Ir has lefi lis no 
grander example than that of Epie- 



72 



THE BIBLE BALANCED. 



tetus, the sickly deformed slave of a 
master who was notorius for his 
barbarity, enfranchised late in life, 
but soon driven into exile by Domi- 
tiart; who, while sounding the very 
abyss. of human misery and looking 
forward to death as to simple decom- 
position, yet was so filled with the 
sense of the Divine presence that his 
lifejwjis one continued hymn to provi- 
dence, and his writings and his 
examples, which appeared to his 
contemporaries almost the ideal of 
human goodness, have not lost their 
consoling powers through all the 
ages and the vicissitudes they have 
survived, 

"Marcus Ariiius thanks Provi- 
dence as for one of the great bless- 
ings of his life, that he had been 
made acquainted with the writings 
of Epietetus. The storv is well 
known how the old philosopher 
warned his master, who was beating 
him, that he would break his leg- 
end when the leg was broken calmly 
remarked, -\1 told you you would do 
so." Clesus quoted this in opposi- 
tion to the Christians ; asking, "Did 
your leader under suffering, ever say 
anything so noble?" 1 Origen re- 
plied. *' He did what was still more 
nobler— he kept silent." It is said 
by the same author that St. Nilus, 
in the beginning of the fifth century, 
was so struck with the Enchiridion 
of Epietetus tlxit lie a<l<t])1e<t it to 
Christian ti.se. 

"Ciern expounding the principles 
of Stoicism, declared that no one has 
attained to true philosophy who has 
not learned thai all vice should foe 
avoided, though it were concealed 



from the eyes of gods and men, and 
that no deeds are more laudable than 
those which are done without osten- 
tation, and far from the sight of 
men.' 1 Page 186, among the Stoics. 

Epietetus lived about 50 years 
after Jesus. 

Seneca liyed about 50 B. C 

Cicero was born at Rome, 106 B. C. 

Cleanthes born 339 B. C. 

Zeno. the reputed founder of Sto- 
icism, was born about 300 B. C. 

Some Sentiments of the Stoics. 

1 do not shrink from praise, but I 
refuse to make it the end and term 
of right. 

Never forget that it is possible to 
be at once a divine man, yet a man 
unknown to all the world. 

That which is beautiful is beauti- 
ful in itself, the praise of man adds 
nothing to its quality. 

Pleasure in the companion, not 
the guide of our course. We do not 
love virtue because it gives us pleas- 
ure: but it gives us pleasure because 
we love it. 

The wise man will not sin, though 
both (rods and men should overlook 
the deed, for it is not through the 
fear of punishment or of shame that 
he abstains from sin. It is from the 
desire and obligation of what is just 
and good. 

To ask to be paid for virtue is as 
if the eye demanded a recompense 
for seeing, or the feet for walking. 

In doing good, man should be like 
the vine which has produced grapes, 
and asks nothing inure after if has 
produced its proper fruit. 

To weep, to complain, to groan, i,^ 



THE BIBLE BALANCED. 



to repel; to fear, to grieve, to be 
angry, is to be a deserter. 

Remember that you are hut an 
actor, acting Avhatever part the 
Master has ordained. It may he 
short, or it may be long. If He 
wishes you to represent a poor man. 
do so heartily; if a cripple, or a mag- 
istrate, or a private man. in each case 
act your part with honor. 

Never say of anything that you 
have lost it. hut that you have re- 
stored: your wife and child die, you 
have restored them: your farm is 
taken from you. that also is re- 
stored. See Mat, 5, 3$-±6. What 
is it to you by whose instrumentali- 
ty He who gave it restores it. 

The sage will console those who 
weep, but without weeping with 
them: he will succor the ship- 
wrecked: give hospitality to the 
proscribed, and alms to the poor: re- 
store the son to the mother's tears: 
save the captive from the arena, and 
even bury the criminal; hut in all 
this his mind and his countenance 
will be alike untroubled. He will 
feel no pity; he will succor: he will 
do good, for he is horn to assist his 



that lead some to laugh always when 

others laugh, or to yawn when 
others yawn, 

Jupiter! the guardian and ruler of 
the universe, the soul arid spirit, the 
Lord and master of this mundane 
sphere, the cause of causes, upon 
whom all things hang: whose wis- 
dom over-sees the world, it may 
move uncontrolled in its course, from 
whence all things proceed; by whose 
spirit we live, who comprises ail we 
see.-— ^Seneca. 

Jupiter ! all pervasive spirit, whose 
throne is virtue and the universe. — 
Lucar. about 100 B. C. 

The Final Consummation of 

the World. 

Is. M, 4. And all the host of 

heaven shall be dissolved: and the 
liea vens shall he rolled together as a 
scroll, and all their host shall fall 
down as a leaf falleth off from the 
vine, and as a falling fig from the 
fig tree." 

2 Tim. 3, 1. This know also that 
in the last days perilous times shall 
come. 

2. For men shall be lovers of their 
^ ws7 to "labour "for the welfare of I ownselves, covetous, boasters, proud, 
mankind and to otter to each one his \ blasphemers, disobedient to parents, 
part. His countenance and his soul I unthankful, unholy, 
will betray no emotion as he looks; ^ukc 21, 25. And there shall be 
upon the withered limbs, the tatooed si 8" ny m the sun, and m the moon, 
rags, the bent and emaciated frame and in the stars: and upon the earth 
of the beggar: but he will help those distress of nations, with perplexity; 
who are worthy; and. like the Gods, the sea and the waves roaring. 
his leaning will be toward the 26. Men's hearts failing them for 
wretched, It is only deceased eyes tear, and for looking after those 
thai grow moist in beholding tears things winch are coming on the 
in other eyes, as it is no true sympa-u earth ; for the powers of heaven shall 
thy, but only weakness of nerves | be shaken. 



74 



THE BIBLE BALANCED. 



27. And then shall they see the 
son of man coming in a cloud with 
power and great glory. 

28. And when these things begin 
to come to pass, then look up and 
lift up your heads, for your redemp- 
tion draweth nigh. 

31. So likewise ye, when ye see 
these things come to pass, know ye 
that the kingdom of God is nigh at 
hand. 

John 6, 40. And this is the will 
of him that sent me. that every one 
which seeth the son, and believeth on 
him, may have everlasting life; and 
I will raise him up at the last day. 

1 Cor. 15, 51. Behold I show you 
a mystery; we shall not all sleep, but 
we shall all be changed. 

52. In a moment, in the twink- 
ling of an eye, at the last trump: for 
the trumpet shall sound, and the 
dead shall be raised incorruptible, 
and we shall be changed. 

Rev. 21. 1. And I saw a new 
heaven and a jiew earth; for the 
first heaven and the first earth were 
passed away: and there was no more 
sea, 

To show that this doctrine is not 
original, which seems to be an im- 
portant object to work for in this 
life among the christians. I' quote 
the following from Leekey's History 
of European Morals, vol. 1, page 164: 
''According to some of the Stoics, a 
final catastrophe would consume the 
universe, the resuscitated spirits of 
men and all the minor Gods, and the 
whole creation being absorbed into 
the great parent spirit-. God would 
he all in all" 

Early Scandinavians comprised 



those nations that are now called 
Denmark, Norway and Sweden. 
These people are noted for their 
physical strength, force of character, 
and their untiring energy fin all the 
records of history there is no one 
race of people who carried Navigation 
to the extent, as did the Scandina- 
vians. Ireland was discovered by them 

A, D. 860, settled in 871. Green- 
land. 982, and 9$ti A. D. And it is 
no longer considered a myth, that 
about 1,000 A. D., they discovered 
the coast of Labrador, Nova Scotia, 
and even Massachusetts bay, and 
some historians, among the most 
foremost. Mallet, in "Northern A n- 
tiquities,"' do claim that hous- 
es were built on the southern side of 
Cape Cod. These daring and skill- 
ful navigators fought the waves of 
the Northern Ocean and the Atlan- 
tic, with boats which compared with 
boats of to-day would be mere egg- 
shells, at least not large enough to 
be disturbed by shallows or rocks. 
Their history is exceedingly interest- 
ing, but their morals and religious 
principles are what we desire here,, 
and we need to explain why we re- 
fer to them as ancient. About 150' 

B. C this people with contempor- 
aries mark a decent upon Rome and 
with but one exception, that in the 
case of Hanibal, gave Rome more 
uneasiness than any other conquer- 
ors that ever invaded their territory, 
and since then the Scandinavians 
have never entered into any conquer- 
ing expeditions, except upon the 
British Isles, their religion or myth- 
ology is therefore original entirely 
established long before the birth of 



I'l-ltt BIBLE i;.\LAN(<UI>. 



Christ, and in Ireland, they have no 
other bhis day. and while Christi- 
anity is now established in Norway 
and Sweden, there is yet to be found 
the influence of these ancient prin- 
ciples. 

We here give part of the Scandi- 



er, if he can but keep out of the reach 
of arms; but though he should escape 
ever} weapon, old age, that spares 
none, will give him no quarter. 

The gluttonous man, if he is not 
upon his guard eats his own death: 
and the gluttony of a fool makes the 



navian Eddas now of Ireland trans- wise man -laugh. 

lated by Bishop Percy. T]ie fl oc ksknow when to return 

To the guest who enters your dwel- | to the fold, and to quit the pasture; 
ling with froze]] knees, give warmth : hut the worthless and slothful, know 
of your lire; he who hath traveled I not how to retain their gluttony. 
over the mountains hath need of 
food, and well-dried garments. 

Otter water to him who sits down I considering how much he himself 
at your table, for he hath occasion j the object of derision. Xo one ought 
to cleanse his hands; and entertain to laugh at a not her, until he is free 
him honorably and kindly, if you from faults himself \ 
would win from him friendly words, j Many are thought to be knit in 
and a grateful return. the ties of sincere kindness; but 

He who traveleth hath need of when it comes to the proof, how- 
wisdom. One may do at home what- much are they decieved. Slander is 



The lewed and dissolute man 
i makes a mock of everything, not 

is 



soever one will: but he who is igno- 
rant of good manners, will only draw 
contempt upon himself when he 
comes to sit down with men well in- 
structed. 



the common vice of the age. even the 
host backbites his guest, 

One's own home is the best home, 
though never so small. (This is like 
an English proverb. Home is home. 



A man can carry with him no bet- be it never so homely.) Everything 



ter provision for his journey than 
the strength of understanding. In 
a foreign country this will be of more 
use to him than treasures: and will 
introduce him to the table of strang- 
ers. 

A man cannot carry a worse cus- 
tom with him to a banquet, than that 
of drinking too much; the more the 
drunkard swallows, the less is his 
wisdom, till he loses his reason. 
The bird of oblivion sings before those 
who inebriate themselves, and steal 
away their souls. 

A coward thinks he shalt live f orev- 



one eats at home is sweet, He who 
lives at another man's table is often 
obliged to offend his palate. 

Whilst we live let us live well; for 
be a man never so rich, when he 
lights his fire, death may perhaps 
enter his door before it be burnt out. 

Where is there to be* found a vir- 
tuous man without some failing? or 
one so wicked as to have no good 
quality? 

Where is God? what is this pow- 
er? and what has he done to display 
his glory ? 

He liveth front all eyes, He gov- 



% 



fkE bible Balanced. 



erneth all realms, and swayeth all 
filings, great and small. 

He hath formed heaven and earth, 
and the air, and all things therehri to 
belonging. 

And what is more, he hath made 
man, and given him a, soul which 
shall live and never perish though 
the body shall have mouldered away, 
all that are righteous shall dwell with 
or have been burnt to ashes. And 
him in the place called Gjimbi or 
Vingolf; l)u t the wicked shall goto 
hell, and thence to Niflhel. which is 
below in the ninth world. 



Eig Vede and Bhagvat 
Greeta, 

Being two of the four books of the 
Brahminical scriptures, the Rigveda 
being the most extensive and impor- 
tant of the four, it is entirely made 
up of religious hymns, devotional 
hymns, somewhat over 1,000 in num- 
ber, and containing more than 10,- 
000 double verses. Their period it is 
impossible to fix with any precision; 
it must probably have been rather 
in the earlier than the latter portion 
of the second thousand years B. C. 
new American cycle. The Rig- 
Veda is supposed to be the writings 
of Buddha, which, says Mr. Edkins, 
"is seven hundred times larger than 
the Bible." The Bhagvat Greeta the 
writings of Krishna. 

The oldest Vedas. the purely pop- 
ular, cannot be younger than 3.000 B. 
C; the collection was made in the 
third period. /, c the time Sanscrit 
began to be the learned language — 
the tenth book is already in chief 
part written in the dead language. 
"Chips from a German work-shop," 
by Max Muller, vol. 3, p. 471. 

The remote period to which these 



books are ascribed, seems to be in- 
credible, more probably on account 
of the beauty of their sentiments, 
the modernness of ideas, the sublim- 
ity <>f imagination, adaptableness of 
its humanitarian teachings. Had 
they a more recent origin, say about 
the time of Vesus, the two might 
have been united in one. with the 
exception of a few names; There 
are those, however, who hold 'they 
have no equal. We clip the follow- 
ing from Samuel Johnson's "Orient- 
al Religions." p. 112: "Wilhelhi 
! Von IT u ni bolt celebrates them dsMie* 
I most beautiful, perhaps properly the 
, only trite philosophical stings that 
I exist in any known tongue.'" Tlie 
\ deity of the Brahmamial scriptures 
I is Brahm or Brahma; 



Gautama Bucldah. From Lip- 
pincott's pronouncing biographical 
dictionary, the name Buddah is de- 
rived from the Sanscrit verb bud, 
to "understand, to know," and signi- 
fies wisdom: also the wise one. or the 
sage. The term Booddha has been 
applied to many different individuals 
or kings. Of these divine sages the 
most recent and best known is Gau- 
tama. According to the Ceylonese 
writers. Gautama was born in 624 
and in 534, B. C. A note affixed to 
this says. ''Koppen, after a careful 
and thorough examination of the 
subject, came to the conclusion that 
the death of Sakya Mum (German 
pronunciation) should be placed, in 
round numbers, about two centuries 
before Asoka. and that he (Sahya) 
was very probably the contemporary 
of Darius, Hystaspes or Xerxes." 



fEte bible Balanced 



G-autama was of the Kshatria or I 
warrior caste of the Sakya family or 
tribe, and the son of Kapilarastu, 
supposed to have been situated near 
the rtioderh Bahar. Iii early life he 
was culled Siddharta. 

The Bddddhistic legends surpass 
ill extravagance everthing that can 
elsewhere be found in the records of 
Iniiiiaii invention. Yet not only is I 
soiiie knowledge of these legends in- 
dispensable to a just appreciation of j 
the spirit and genius of Buddhism. 

hill" TV f.ll TT»1 1 0'll flitim 'ilmm fli.ii- \xm 



but is through them alone that we , 
can reach the few scattered germs 

of historic truth existing in the va- 
rious accounts of Grautunia which | 
have come down to us. 

According to the legends respect- 
ing Grautunia, his birth was attended 
with great wonders: the earth quaked, 
the sun. moon and stars stood still, 
the blind saw, the lame walked, etc. 
We here quote a few lines from 
Charles D. B. Mills, The 'Indian 
Saint, on Buddha and Buddhaism; 
page 190, regarding the authenticity 
of his history and the influence of 
his religion. Buddha may be, per- 
haps is already that, a myth, his his- 
tory a tale of imagination, but the 
career he wrought, the hint he 
dropped into the ear of the world, 
knows not death or decay. It has 
vitality with the life of God. All 
that is individual m the faith, the 
dispensation itself, shall name and 
disappear, setting like stars from 
the sky, and supercedes by a new 
day. but the idea, the Nirvana, an 
eternal thought, and aspiration, more 
than Buddha or his religion, shall 
ever illuminate and quicken. Men 



shall work upon ir, he filled bj if 
[see]* its infinite possession, long after 

: all the names we know to day. shall 
have faded from the memory of the 
i world. Long as l]\(^ race endures, a.; 
time exists, as the procession of the 
ages goes forward, so long shall tin. 
soul strive and aspire, pant to escape 
the bounds of limitation, climbing 
the giddy heights to m ,ch the goaF, 
to he the changeless and (lie ever- 
lasting. 

From the same work we also copy 

the following regarding his thoughts 
on immortality. What is our life. 
Whence is it and whither:- It is like 
| an echo, a dream, the note of a flute, 
the lightning that flashes for an in- 
stant and is gone; none can tell 
whence it came or whither it goes. 
All is instability, chance, a ceaseless 
motion,— is naught. But there 
must be substance somewhere, some 
reality wherein is duration and rest. 
If I could know and attain that, I 
would bring light to man: free my- 
self. [ would deliver the world. ' I 
would show them the sure gate of 
Immortality, withdraw from the 
thoughts born of senses and beset 
with pain and unrest. [ would es= 
tablish them in repose. In making 
those who are enveloped in deepest 
ignorance see the clear light of the 
law. I should give them that firm 
vision that reads all things, that say 
of pure wisdom that he has no IA<^ 
ish or deficiency.— Buidha, 

And then on page 10 Mr. Mills 
says: ft is a phenomenon certainly 
well worth our study. We have be- 
fore us beyond question, the -effect 
of a powerful personality m history 
a wave upon the ocean of mind, far 



78 



THE BIHLjK BALANCED. 



extending, and yet unspent. Mr. 
Beal, who personally has studied it 
upon Chinese soil, describes it, view- 
ing it, too, from the stand-point of 
Orthodox Christianity, as one of the 
most wonderful movements of the 
human mind in the direction of 
spiritual truth. We ought to be in 
a condition to look at this fact fairly, 
to read it truly, with a fine apprecia- 
tion, as well as just critical vigor. 

The following are a few senti- 
ments from Max. Miller's and Goger- 
ly's translations published in Mr. 
Mill's work: 

1. Mind is the root: actions pro- 
ceed from the mind. If any one 
speak or act from a corrupt mind, 
suffering will follow, as the wheel* 
follows the step of the ox that is 
drawing, 

2. Mind is the root, etc. If any 
One speak or act with an elevated 
pure mind, then joy follows like an 
uirwithdrawing shadow. 

3. He insulted me, assailed me, 
beat me, disfoiled me— cherishing 
these things in the spirit, ill feeling- 
is not allayed. 

1. He insulted me. assailed me, 
etc., by refusing to harbor remem- 
embrance of . this in the spirit, ill 
feeling is allayed. 

5. For hatred never ceases by hat- 
red, but by love; this is the everlast- 
ing law. 

6. Persons do not reflect, we shall 
speedily die. If any do thus refleict, 
their quarrels speedily terminate. 

7. Who so lives regarding the 
sensuous delights, testing no restraint 
upon inclination, knowing not mod- 
eration in eating, indolent and with- 



out force — Mara, temptations shall 
easily overcome him. as the wind the 
slightly rooted tree. 

8. Who so lives not regarding the 
sensuous delights, restraining incli- 
nation, knowing to be moderate in 
eating, faithful, strong, temptation 
will be powerless against him, as the 
wind against the Rocky Mountain. 

10. Who casts aside his appetites, 
who keeps armed with the virtues, 
well endowed with temperance and 
integrity —he indeed is worthy of 
the yellow garment. 

11. Who deems the non-substan- 
tial substance, and the substantial 
without substance, they shall never 
attain reality, being full of vain de- 
sires. 

12. But those who hold substance 
for substance, and unsubstantial for 
unsubstantial, they attain the real, 
being filled with true desires. 

13. As the rain leaks through an 
ill thatched roof so passion invades 
the thoughts destitute of reflection. 

15. The evil doer mourns in this 
world, and he shall mourn in the 
next; in both worlds has he sorrow. 
He grieves, he is tormented, seeing 
the ill of his deed. 

16. The virtuous man rejoices in 
this world, and Ire will rejoice in the 
next; in both worlds has he joy. He 
rejoices, he exults, seeing the purity 
of his deeds. 

19. A man slothful, saying many 
good things but not doing them is 
like a herdsman, counting the hives, 
of others but crossing none, 

21. Watchfulness is the path of 
immortality, slothf ulness the way of 



THE BIBLE BALANCED. 



79 



death. The watchful die not, the 
slothful are as already dead. 

23. These people meditate steady, 
always possessed of strong powers 
attain to Nirvana, the highest felicity. 

26. Foolish, senseless, men follow 
sloth. The wise man keeps, watch- 
fulness as his highest treasure. 

29. A lert among the sluggish, wide 
awake among the fast asleep, the 
wise man advances like a racer leav- 
ing behind the track. 

31. A Bhikshu (medicant) who 
rejoices in watchfulness and |ears, 
sloth, moves about like lire, burning 
all his fetters small and large. 

42. Whatsoever a hater may do to 
a hater, or an enemy to an enemy, a 
wrongly directed mind will do us 
greater mischief. 

43. Not a mother, not a father will 
do so much, nor any other relative; 
a well directed mind will do us great- 
er service. 

49. As the bee collects nectar and 
departs without injuring the beauty 
or the odor of the flowers, so the sage 
sojourns among men; he views their 
ways, mid bears wisdom from their 
folly. 

54, 55, 56. (condensed.) The fra- 
grance of the flower, or of sandal 
wood, or of a bottle of Fagara oil is 
sweet hut delicate: easily arrested by 
the winds, it is carried whither they 
will. But the fragrance of the good 
for sweeter, regardless of winds, 
breaths over all lands, exhales to the 
thrones of the Gods. 

58-50. As the lily, growing from 
a heap of manure, accidentally < ast 
upon the highway, delights the soul 
with the delicacy of its fragrance : so 



the wise, tie- disciples of the all- 
perfect Buddha, shines amongst the 
foolish, and are grateful anion-' the 
gods. 

64. If through life the foolish 
man sits beside the wise, lie will not 
taste the law, as the ladle tastes n<d 
the soup. 

65. if a discerning man for one 
moment only sits beside the wise, 
he will quickly taste the law as tie' 
tongue tastes the soup. 

71. An evil deed does not turn 
suddenly like milk; smouldering, it 
follows the fool, like fire covered by 
ashes. 

80. Well-makers lead the water 
(wherever they like); fletchers bend 
the arrow; carpenters fend a log of 
wood ; wise people fashion themselves ; 

SI. As the solid rock is not 
stirred by the wind, so neither in re- 
proach nor in praise is the wise man 
moved from his poise. 

82. Wise people, hearing the law. 
become serene, like a deep, smooth 
still lake. 

85. Few are there among men 
who attain to the other shore; most 
only run up and down this. 

89. Those whose mind is well 
grounded in the elements of knowl- 
edge, who have given up all attach- 
ments and rejoice without clinging 
to anything, whose frailties have 
been conquered, and who are full of 
light — they are free (even) in this 
world. 

92. He who has no riches lives on 
authorized food, communes with the 
void, unconditional, with Nervana — 
his way is difficult to understand, 
like that of birds in the ether. 



80 



THE BIBLE BALANCED. 



9L He whose senses have come to j drops the water-pot is filled, arid the 
repose, like a horse well subdued by j wise man becomes full of good, gath- 
the driver, who has cast aside pride j ering it up little by little, 
and is free from all desires — the gods ! 123. Let a man avoid evil deeds, 
even envy such an one. as a merchant if he carries much 

97. He who is free from credulity, j wealth and has few companions, 
bul knows the uncreated, who has j avoids a dangerous way; as a man 
cut all his ties, removed all tempta- | who loves life avoids poison. 



tions, removed all desires, he cer- 
tainly is the greatest of men. 

9S. In a hamlet or in a forest, in 
the deep water or on the dry land, 
wherever venerable persons dwell. 
that place is delightful. 

99. Forests are delightful; where 
the multitude finds no delight, there 
the passionless find delight for they 
seek not pleasures. 

103. If one man conquer in bat- 
tle a thousand times a thousand 
timer- a thousand men. and if an- 
other conquer himself, he certainly 
is the greatest of victors. 

101-105. One's ownself conquered 
is better than all other people. Not 
even a god, a Gradhava (fairy), not 
Mara can change for such an one 
(who has conquered himself and 



125. If a man offend a- harmless, 
pure and innocent person, the evil 
falls back upon that fool, like light 
dust thrown against the wind. 

127. Neither in air. nor in. the 
depths of the sea. nor in the depths 
of the mountain, is any place found 
where a man might he freed from 
an evil deed. 

133. Do not speak harshly to any; 
those who are spoken to will ans- 
wer thee in the same way. Ang- 
ry speech is painful; blows will 
touch thee. 

135. As a cowherd with his stall 
gathers his cows into the stable/so do 
age and death gather the life of man 
(gather all living.) 

157. The brilliant chariots of kings 
are destroyed, the body also becomes 

of 



always restrains himself) victory into told and decays; but the virtues 

the good know not age nor decay; 

hundred ■ t ^ lus CU) tfte S 00( * Si W to tne g00( *' 
years, not seeing the immortal place. 159. Let a man so make himself 



defeat. 
114. He 



who 



ive 



— a life of one day is better if a man 
sees the immortal place. 

121. Let no man make small 
amount of evil, saying, it will not 
come near unto me: by the falling 
of drops the water pot is filled, and 
the foolish nian is filled with evil. 
taking it up little by little. 

[22. Let no man make small ac- 
couni of the good, saving, it will uol 
benefit me; by the falling of water 



as he teaches others to be; he who is 
well subdued may subdue others; 
one's ownself it is difficult to subdue. 

165. By one's self the evil is done. 
by one's self one sutlers: by one's 
self evil is left undone, by one's self 
one is purified. Purity^and impuri- 
ty belong to one's self, no one can 
purify another. 

276. You yourself musl make an 
effort. The Tathagatas are but 



TEIE DJ! '.ANCED. 



81 



preachers. The thoughtful who enter 
the way are freed from the bondage 
of Mara. 

175. Swans (wild fowls) go on fche 
path of the sun, they go through 
the ether by means of their miracu- 
lous power; the wise arc buorne out : 
of this world, when they have over- 
come Mara and his train. 

193. A miraculous man. a Buddha. 
not easy to find, is not born every- 
where. Wherever such a sage is 
born that race prospers. 

201. Victory breeds hatred, for fche 
conquered is unhappy. He who has 
given up both victory and defeat, he 
the contented, is happy. 

204:. Health is the greatest of gifts. 
contentedness the best riches, trust 
the best of relatives. Nirvana the sum 
of deli ah ts. 



And more than fifty other ien1 1 
ments all pertaining to the good ami 

welfare of man: space will not permit 
a full copy. 

One more and we stop. Out of 
mud springs bhe lotus [towers: out 
of clay come gold and many precious 
things: out of oysters the' pearls: 
the brightest silks to robe fairest 
forms-are spun by a worm: bezoar 
from the bull, mush from the deer 
are produced: from a stick is born 
liame: from the jungle conies sweet- 
est honey. _ A.S from sources of little 
worth come fche precious things of 
earth, so is it with hearts that hold 
their fortune within. They need 
not lofty birth nor noble kin. Their 
victory is recorded. According to 
the Mongahan records. Buddha was 
born 2134 B. C. 



Zoroaster and Zenda Vesta, 



Zoroaster, a Persian philosopher. 
celebrated as the founder: a reformer ; 
of the Magiar religion. The time in ■ 
which he lived is not ascertained. 
According to the Zendavesta (in 
which his name is written Zarathus- 
tra). he lived in the reign of Vitaspa, 
whom the Russians call Gushtasp, | 
and whom some writers identify 
with Hystaspes, the father of Dari- 
us I. Some authors conjecture that 
he lived more than 1500 B. C. The 
first Greek writer that mentions him 
in Plato, according to Aristotle. En- 
doxus Hermippus, and other an- 
cients. Zoroaster lived 5000 years or 



more before the time of Plato, — 
Lipp. Pron.Dict. of Biography and 
Ifyt. 

The discordant notices of the 
Greek writers, to the effect that he 
lived 600 or 5000 year.- before the 
Trojan war. or 6000 years before 
Plain serve only to show that they 
were able to obtain no positive 
knowledge of him. That he was by 
birth a Pactum is certain; and the 
native traditions ancient and mod- 
ern, declare him to have lived under 
a king. V^istaspa who accepted 
and favored the general adoption of 
his doctrines. The king was at one 



82 



THE BIBLE BALANCED. 



time regarded as indentical with the 

Father of the first Darius, and Zorast- 
er Was accordingly assigned to the 
6th century B. C, but this opinion 
is utterly mistaken, and is now k'h- 



about 6300 11 C. Spiegel, in one of 
his latest works considers Zoroaster 
as a neighbor and contemporary of 
Abraham, therefore as living 2000 B. 
0. Boresus places him anterior to 



tirely given up. The Persian tradi- j 2234$ or a contemporary of Noah, 
tions make Vistaspa the last of the j Most all writers consider the Zenda 



line of Kaianian princes, ruling in 
Baetria, is said to have place 1200 B. 
C. It has been concluded with much 
plausibility, that Zoraster's life must 
have proceeded that event; perhaps 
by no long interval.-— New American 
Cijc. 

The following from "The Great, Relig- 
ions/' by Jas. F. Clark: 
Of this system (Religion of Zoras-- 
ter) we will say in conclusion, that 
in some respects it comes nearer to 
Christianity than any other. More- 
over, though so long dead, like the 
great nation of which it was the in- 
spiration and life, though, swept 
away by Mohamedanism, its influ- 
ence remains, and has permeated 
both Judaism and Christianity 



Vesta as a work of Zoraster's. We 
can however admit that part of it 
was his production, but there are so 
many books contained in it, and dif- 
fer somewhat in style we cannot be- 
lieve but that some of them are an- 
terior to him, composed by whom 
we cannot even conjecture. Some 
of the books were found in India, 
airl some in Persia. The following 
passages are f rem the oldest part of 
the Aresta, the 

GATHAS: 
Good is the thought, good the 
speech, .good the work of (lie pure 
Zarathustra. 

I desire by my prayer with uplift 
ed hands this joy, the works of the 



Christianity has probably received i Hol >' S P irit » Mazda ' * ^spoMtion . .to 



it 



brought 



una 



IfliQTn 



its doctrine of angels and devils — 
how essential, too, that this doctrine 
should be instilled into a christian 
mind, and how much Christianity 



depend 



s upon n 



nditsUndf 



perform good actions, and pure gifts 
for both worlds, the bodily and spir- 
itual. 

I have intrusted my soul to heav- 
en, and I will teach what is pure so 
long as 1 can. 

I keep forever purity and good 
mindedness. Teach thou me, Ahura- 
Mazda. 



to establish evil in the world as the per- 
manent adversary of good. Take 
this away and where is Christianity? 
Bunsen suggests that the date of 
Zoroaster, as fixed by Aristotle, caii- as the first, to praise with the soul 
not be said to be so very yirational. 
He and Eudoxus, according to 
Pliny, place him 6000 years before who made the pure creation, who up- 
the death of Plato; Herniippus, 5 r holds the best soul with his under- 
000 years before the Trojan war or | standing. 



Thee have I thought, 0, Mazda., 



active creator. Lord of worlds. Lord 
of good things, the first fashioner. 



THE BIBLE BALANCED. 



I praise thee, who has created the 

eat hie. created the water and good 
trees, the splendor of light, the earth 
and all good, we praise, the Frava hi 
of the pure men and women, whatev- 
er is fairest, purest, immortal. 

Here we praise the soul and body 
of the Bull then our own souls, the 
soul? of the cattle which desire to 
maintain us in life, the good men 
and women, the mountains which 
make the waters flow. 

Tie following is from the 

KHORDAH AVESA. 

In the name of God, the giver, 
forgiver, rich in love, praise he to the 
name of Ormazd the God with the 
name who always was, always is, and 
always will he: the heavenly 
amongst the heavenly. 

Praise the omniscience of God who 
hath sent through the holy Zarathu- 
stra peace for the creatures, the wis- 
dom of the law, the enlightening de- 
rived from the heavenly understand- 
ing, and heard with the ease, wis- 
dom and guidance for all kings who 
are, were, and will be. the wisdom of 
wisdoms; which effects freedom 
from hell for the soul, and lead it 
over to that paradise, the brilliant 
sweet smelling of the pure. 

I repent of all sins, ail wicked 
thoughts, words, and works which I 
have meditated in the world, corpor- 
eal, spiritual, earthly, and heavenly, I 
repent of in your presence. 

I praise all good thoughts, words, 
and works through thought, word, 
and deed, I curse all evil thoughts. 

The sins against father, mother, 
sister, brother, wife, child, against 



spouses, against the superiors, against 
my own relatives, against those living 
with me, against those who possess 
equal property, against the neigh- 
bors, against the inhabitants of the 
same town, against servants, every 
uurightousness through which I 
have been amongst sinners, of these 
sins repent I with thoughts, words 
and works, pardon Lord. I repent 
of sins. 

It has always been a wonder how 
such a people could build a city, like 
Ninava. so early in the history of 
man; it is admitted that Niniva was 
the most magnificent of all ancient 
cities. 

MAXIMS OF ZOROASTER. 

The most ancient of all things is 
God, for he is uncreated; the most 
beautiful is the world, because it is 
the work of God; the greatest is 
space, for it contains all that has 
been created; the quickest is the 
mind; the strongest is necessity; 
the wisest is true, for it teaches to be- 
come so; the most constant is hope, 
which alone remains to man when 
he has lost everything; the best is 
virtue, without which there is noth- 
ing good. 

It is the decree of the most just 
God that men shall be judged ac- 
cording to the good or evil which 
they shall have done. Their actions 
will be weighed in the balance of 
equity. The good will dwell in 
light. 

Honor the aged, and let the young- 
est yield unto ihv oldest. 
Never speak ill of the dead. 
To live well we must abstain from 



84 



CHE BIBLE BALANCED. 



those things which we consider as 
reprehensible in others. 

We ought not to become answera- 

ble for others: as we ran hardly he 
answerable for ourselves. 

That we may not betray ourselves 
it is necessary to learn the art of be- 
ing silent-. He who knows not how 
to l)e silent-, knows not how to speak, 

It is better to be chosen as an 
umpire by an enemy than by a 
friend, [n the first place we make a 
friend: in the second tie is a friend 
still. 

Forsee misfortunes, that thou may- 
est strive to prevent them: but even 
when they happen, bear them with 
magnanimity. It is the very height 
of calamity not to be able to sup- 
port it. 



In affliction, offer up thy patience 
to Grod; in prosperity, pay unto him 
thy thanks. 

Day and night think of doing 
good. Life is short. If. when thou 
oughtest to benefit thy fellow crea- 
tures to-day. thou delayest till to- 
morrow, make atonement. 

He who exhorteth man to pa- 
tience, ought himself to be blame- 
less. L9t him have zeal, but let his 
zeal be neither irrational nor decep- 
tions. Let him never lie; let his 
temper be mild, his disposition ten- 
der and indulgent, and his heart and 
his tongue be changeless and in uni- 
son: let him shun all licentiousness; in 
a word, let him be a perpetual model 
of justice and of goodness. 



CONFUCIUS 



Confucius. The most illustrious 
of Chinese philosophers was born. 
according'!*) the best authorities, 551 
B. C, in the kingdom or state of 
Loo. As a child Confucius was re- 
markable for his entire obedience to 
his mother, for the respect which he 
always showed to elderly people, and 
especially for a careful observance of 
all the requisite ceremonies in honor 
of the living and the dead. At 
school lie was distinguished for his 
obedience, gentleness and modesty, 
as well as for a marvellous quickness 
of intellect. 

Confucius held for some time the 
office of minister of crime. A father 



having brought accusation against 
his son, Confucius kept them both 
in prison for three months. One of 
the chief men objected that the min- 
ister did not act consistently with 
his own teachings, for he had always 
taught that filial duty was among 
the first of human obligations. Con- 
fucius replied. ".When superiors fail 
in their duty, and yet go to put their 
inferiors to death, they are not just. 
The father has not taught the son 
to be filial: to listen to his charge 
would be to slay the guiltless. 1 ' (It 
appears that, according to the old 
Chinese law. every serious offense 
against a parent was jmnishable 



THE 13IBLE BALANCED. 



85 



with death. Even at the present 
day to strike a parent is a capital 
crime.) After three months had 
elapsed, the minister called both 
father and son before him. The 
father acknowledged his fault. Con- 
fucius said to him kindly, "Go and 
instruct your son in his duties/ 1 To 
the young man he said. "Do not for- 
get that filial piety is the first of all 
your obligations." 

He died 478 B. C, or about eight 
years before the birth of Plato. 

SIAM MAXIMS. 

The following are among the com- 
mon maxims of the priests of Siam: 

Glory not thyself; but rather thy 
neighbor. 

Cause no tree to die. 

Eat nothing between meals. 

Use no perfume but sweetness of 
thoughts. 

Be lowly in thy thought, that 
thou mayest be lowly in thy act. 

Do no work but the work of char- 
ity and truth. 

Contract no friendship with the 
hope of gain. 

Borrow nothing, but rather deny 
thy wants. 

Lend not unto usuiy. 

Keep neither lance nor sword, nor 
any deadly weapon. 

Judge not thy neighbor. 

Be not familiar nor contemptuous. 
• Labour not for hire; but for char" 
ity. 

Look not upon women unchastely. 

Give no medicine which contains 
poison, but strictly to acquire the 
true art of healing, which is the 



highest of all arts, and pertains to 
wise and benevolent. 

Love all men equally. 

Perform not thy meditations in 
public places. 

Make no idols of any kind. — Mrs. 
Lenowers' English Governess, etc, p. 
203. 

CONFUCIUS. 

Ever since the days of Confucius, 
his writings have formed the chief 
object of study in all the schools of 
China. 

Dr. Thomas winds up by saying, 
; 'The influence that Confucius has 
exerted upon nearty one-third of the 
human race durins; so man t y suc- 
cessive centuries in addition to his 
own inherent greatness, and the fact 
tliat since the opening of the ports 
of the Celestial Empire to an inter- 
course with other countries, a new 
and more general interest in all that 
relates to China, is felt among the 
natives of the west, must constitute 
an apology— if any apology be 
needed — for extending this notice to 
so great a length.' 1 — Lipp. Pron. 
Diet, of Biog. and Mythology. 

Samuel Johnson in his ''Oriental 
Religions,'' — China — page 575, says: 
"But I hasten to assert also, under 
these limitations, the value of per- 
sonal life through whatever it has 
done in the line of these deeper cur- 
rents, whether trnly reported or not. 
Historical uncertainty does not alter 
the power of character, nor the ab- 
solute precision with which every 
great thought or act tells upon its 
time. Confucius is a philospher; he 



80 



THE BIBLE BALANCED. 



appeals to reason only: he claims no 
divine commission, nor Messianic des- 
tiny." 

The followers of Confucius have 
to-day, an account of his birth, as 
something extraordinary, but as it 
has been with all founders of relig- 
ion, and of saviors of the world, their 
characters have been cloaked with 
more or less of the miraculous and 
mythical. An animal, so it is said, 
apparently like the unicorn, was 
found near the house with a stone 
in his month, on which was found 
inscribed, "The one so soon to be 
bom was a king without a_ king- 
dom/ 1 Dragons were *een in the 
air. and five wise men came from a 
distance to the honse; music heard 
in the air, and many other accounts 
showing him to be of a divine na- 



ture. 

Two of the most important, prin- 
ciples which he set forth was his 
idea of deity, which, in his own lan- 
guage was the "principle of life'' 
and ''reciprocity" equal mutual 
rights or benefits to be yielded or en- 
joyed. Mutual action and reaction. 

XENOCRATES, 

A Greek philosopher, born in 
Chalcedon in 396 B. C, died in 
314: He taught that the Clod is 
that which ought to be striven for 
and that the bad is the oposite of 
this; that while intermediate things, 
such a; health, beauty, fame, and 
fortune, are not valuable in them- 
selves, they are not absolutely worth- 
less; but that the value of everything 
beside virtue is conditional, and 
happiness is the possession of person- 



al virtue and the capabilities adapted 
to it.— New American Cyclopedia. 

BRAHMA. 
A Sanscrit word, signifying orig- 
inally earnest, intense prayer, but 
now used as the eternal self ex- 
istent being of whose attributes or 
powers the Gods of the Indian trait 
Brahma, Vishnu, and Siva, are per- 
sonifications. His image is the out- 
ward universe. Then follows a confir- 
mation of what is already wiitten, 
and the Hindoos have no images of 
Brahma, but the pious Brahmans 
meditate in profound and silent awe 
upon his unspeakable attributes. 

M.ENCIUS, 

Was after Confucius the most cel- 
ebrated of all the Chinese phi- 
losophers, born about 370 B. C. 
He was therefore a contemporary of 
Plato and Aristotle. If a man once 
rectify his heart says Menius, little 
else remains for him to do. Among 
the noted philosophers of China was 
Yao. According to Panthier, he as- 
cended the imperial throne 2357 B. C. ; 
his reign is considered by some to 
mark the commencement of authen- 
tic history among the Chinese. 
Great indeed says Confucius wrts 
Yaou as a sovereign. How majes- 
tic was he! It is only heaven that 
is grand, and only Yaou correspond- 
ed to it. How vast was his virtue ! 
The people could find no name for 
it. Yao was succeeded by Shun, who 
was scarcely, if at all, inferior to 
him in wisdom and virtue. — Li pp. 
Pron. Did. of B yog. and Myth. 

I merely speak of the two latter to 
show how far back the moral ph.il-> 



THE BIBLE BALANCED. 






osophy of China dates. We find 
the ascension of Yao to the [imper- 
ial throne of China to date back 866 
years farther then the handing down 
of the commandments of God to r ^ 
Moses. 



SEXTUS, 
A Stoic philosopher, was a neph- 
ew of Plutarch of the second centu- 



Teachings of Infidelity 



In conclusion we give afewof the 
main teachings of infidelity, as pro- 
mulgated by some of its founders. 

1st. "When in the course of human 
events, it becomes necessary for one 
to dissolve the political bands which 
have connected them with another, 
and to assume, among the powers of 
the earth, the separate and equal sta- 
tion to which the Jaws of nature and 
of NATURE'S GOD. entitle them a 
decent respect to the opinions of 
mankind, requires that they should 
declare the causes which impellthem 
to the separation. 

"We hold these truths to be self- 
evident, that all men are created free 
and equal; that they are endowed by 
Kh'iir cre.ibor with certain i naliena- 
ble rights: that among these are life. 
Liberty, and the pursuit of happiness. 
That whenever any form of govern- 
ment becomes destructive of these 
ends, it is the right of the people to 
alter or to abolish it, and to institute 
a new government: laying for its 
foundation on such principles, and 
organizing its powers in such form 
as to them shall seem most likely to 
effect their safety and happiness. 
Prudence indeed, will dictate that 
governments long established, should 



I not he changed for light and tran 
sient caiises; and accordingly all ex- 
perience hath shown that mankind 

; are more disposed to suffer, while 
evils are sufferable, than to right 

themselves by abolishing the forms 
to which they are accustomed." 
— Thomas Jefferson in Declaration of 
Independence. 

2d. It is substantially true, that 
virtue or morality is a necessary 
spring of popular government. The 
rule indeed, extends with more or 
less force to every species of free 
government. Promote then, as an 
object of primary importance, insti- 
tutions for the general diffusion of 
knowledge. In proportion as (he 
structure of the government gives 
force to public opinion, it is essen- 
tial that public opinion should he 
enlightened.— George Washington in 
j his Farewell Address 

3d. He alone is happy, and lie is 
j truly so. who can say welcome life 
! whatever it brings! Welcome death 
whatever it is. That you or I should 
return to the earth from whence we 
came, to the dirt under our feet, or 
be mingled with the ashes of 
herbs and plants from which we drew 
nutrition whilst we lived, does not 



88 



THE BIBLE BALANCED. 



seem any indignity offered to oar 
nature, since it is common to all an- 
imal kind; and lie who complains of 
it as such, does not seem to have 
been set, by his reasoning faculties, 
so far above them in life, as to de- 
serve not to be leveled with them at 
death. — Lor i Bolinghroke. 

4th. The ambition of domineering 
over the mind, is one of the strong- 
est passions. A theologian, a mis- 
sionary, a partisan of any description 
is always for conquering like a prince 
and there are many more sects than 
there are sovereigns in the world. 
To whose guidance shall I submit 
my mind? Must I be a Christian 
because I happened to be born in 
London or in Madrid? Must I be a 
Mussulman, because I was born in 
Turkey? As it is myself alone that 
I ought to consult; the choice of a 
religion is my greatest interest. 
One man adores God by Mahomet; 
another by the Grand Lama, and an- 
other by the Pope. Weak and 
foolish men ! adore God by your own 
reason. The only gospel we should 
read is the grand book of nature, 
written with God's own hand and 
stamped with his own seal. The 
only religion we ought to profess is 
to adore Gocl, and act like honest 
men. — Voltaire. 

5. See, my son, to what absurdi- 
ties we are led by pride, and the spir- 
it of persecution, by being puffed up 
by our own capacities, and conceiv- 
ing that we possess a greater share of 
reason than the rest of mankind. I 
call to witness that God of peace 
whom I adore, and whom I would 
make known to you, that my research- 



es have been always sincere! but see- 
ing that they were, and always 
must be unsuccessful, and that I was 
launched out into a boundless ocean 
of perplexity, I returned the}way~I 
came, and confined my creed within 
the limits of my first notions. I 
could never believe that God required 
me, under pain of damuation, to be 
so very learned. I therefore shut up 
all my books; that of nature lies 
open to every eye. It is from this 
sublime and wonderful volume that I 
learned to serve and adore its divine 
author. No person is excusable for 
neglecting to read in this book, as it 
is written in an universal language, 
intelligible to all mankind. Had I 
been born in a desert island, or never 
seen, a human creature beside myself ; 
had I never been informed of what 
had formerly happened in a certain 
corner of the world; I might yet 
have learnedby the exercise and culti- 
vation of my reason, and by proper 
use of those faculties, God hath giv- 
en me, to know and love him; I 
might hence have learned to love 
and admire his power and goodness, 
and to have discharged my duties 
here on earth. But under my pres- 
ent incapacity to instruct myself bet- 
ter, the only method that remains 
for me to extricate myself is a good 
life. — Rousseau. 

I believe the equality of man, and 
I believe that religious duty consists 
in doing justice, loving mercy, and 
endeavoring to make our fellow 
creatures happy. 

Are we to have no word of God- 
no revelation? I answer, yes! There 
is a word of God; there is a revela- 



THE BIBLE BALANCED. 



S3 



feign. The Word Of God Is The 
Creation We Behold! And it is in 
this word, which no himian inven- 
tion can counterfeit or alter, that 
God speaketh universally to man. 
It is only in the Creation, that all j 
our ideas and conceptions of a word j 
of Cod can unite. The creation 
speaketh an universal language, inde- 
pendently of human speech or hu- 
man language, multiplied and vari- 
ous as they may be. It is an ever 
e.risthu) original which every man 
can read. It cannot be forged, 
it cannot be counterritted. it can- 
not be lost, it cannot be altered, 
it cannot be suppressed. It does not 
depend upon the willof man wheth- 
er it shall be published or not. it pub- 
lishes itself from one end of the earth 
to the other. It preaches to all nations 
and to all worlds; and this word of 
Cod reveals to man all that is neces- 
sary for man to know of Cod. Hu- 
man language is local and change- 
able, and is incapable of being used 
as the means of unchangeable and 
universal information. 

It is from the study of true theolo- 
gy that all our knowledge of sci- 
ence is derived, and it is from that 
knowledge that all the arts have 
originated. The Almighty lectur- 
er, by displaying the principles of 
science in the structure of the uni- 
verse, has invited man to study and 
imitate. It is as if he had said to 
the inhabitants of the globe, that we 
ball ours, t have made an earth for 
nlan to dwell upon, and f have ren- 
dered the starry heaven* visible, to 
teach him science and the arts*, He 
«;hw now provide for hfo own comfort 



(UcUcarii from my iiumijiccucc to oil 
to be hind to each other. Do wfc 
want to contemplate his power? 
We see it in the immensity of the 
creation. Do we want to content 
plate his wisdom ? We see it in the 
unchangeable order by which the m- 
compensable whole is goverened- 
Do we want to contemplate his muni- 
ficence ? We see it in the abundance 
with which he fills the earth. Do 
we want to contemplate his mercy? 
We see it in his not witholding that 
abundance even from the unthank- 
ful. In hue. do Ave want to know 
what Cod is? Search not the book 
called the Scriptures, which any 
human hand might make, but the 
scriptures called the creation. God 
is the power or first cause, nature is 
the law\ and matter is the subject 
acted upon. 

We cannot serve Cod in the man- 
ner we serve those who cannot do 
without such service; and therefore, 
the only idea we can have of serving 
Cod. is that of serving Cod. is coi!h 
tributing to the happiness of' the 4 
living creation that Cod has made 
This cannot be done by retireing 
ourselves from sOciety of , the 
world, and spending a recluse life in 
selfish devotion. 

Creat objects inspire great 
I thoughts; great munificence excites 
| great gratitude. Though man can- 
; not arrive, at least in this life, at th^ 
I actual state 1 have described, he can 
i demonstrate it, because he has a 
I knowledge of the principles upon 
which the creation is constructed. 
.; We know that, the $veftte«t woi'kss 
i e&a be/represented in model and that 



90 



THE BIBLE BALANCED. 



tlie universe can be represented by 
the same means. The same princi- 
ples by which we measure an inch 
or an acre of ground, will measure 



that promises more than we could! 
have expected 1 , and al!l that we could! 
have wished! Let us hasten to take* 
into consideration the honors and; 



to millions in extent. A circle of ! rewards due to our brave defenders.. 
an inch in diameter, has the same Let us hasten to give encouragement 



geometrical properties as a circle 
that would circumscribe the universe. 
This knowledge is of divine origin, 
and it is from the bible of creation 
that man has learned it. 

Caraillea Jordon thus addressed 
some of the representatives of the 
French government: ;t Let us hast- 
en, representatives of the people ! to 
affix to these tutelary laws the seal 
of our unanimous approbation. All 
our fellow citizens will learn to 
cherish political liberty from the 
enjoyment of religious liberty; you 
will have broken the most powerful 
arm of your enemies; you will have 
surrounded this assembly with the 
most impregnant rampart — confi- 
dence, and the public love. 0, my 
colleagues! how desirable is that 
popularity which is the offspring of 
good laws! What a consolation it 
will be to us hereafter, when re- 
turned to our own firesides, to hear 
from the mouths of our fellow citi- 
zens, these ample expressions — bless- 
ings reward you ; men of peace ! you 
have restored to us our temples, our 
ministers, the liberty of adoring the 
God of our fathers, morality to our 
hearts; you have made us adore the 
legislature and respect its laws.' 1 

To this was replied, ''Instead of 
concluding in the manner you have 
done, you one-lit rather to have 



to agriculture and manufactures,, 
that commerce may reinstate itself.. 
and our people have employment.. 
Let us review the condition of the- 
s uttering poor, and wipe from our 
country the reproach of forgetting 
them. Let us devise means to es- 
tablish schools of instruction, that 
we may banish the ignorance that 
the ancient regime of kings and 
priests had spread among the people, 



Let us propagate morality, Unfettered! 
by supeistition. Let us cultivate 
justice and benevolence, that the 
God of our fathers may bless us. 
The helpless infant and the aged 
poor cry to us to remember them.. 
Let not wretchedness be seen on our 
streets. Let France exhibit to the 
world the glorious example of ex- 
pelling ignorance and misery to- 
gether. Let these, my virtuous col- 
leagues, be the subject of our eare^ 
that, when we return among our fel- 
low citizens, they may say, worthy 



representatives ! you 



have done well, 



You have done justice and honour to 
our brave defenders. You have cn- 
couraqed aiiriculture; cherished our 
\ decayed manufactures: yiven neivhjc 
to commerce, and employment to our 
people. You have removed from our 
country the reproach of [forgetting 
the poor. You have caused the cry 
of the orphan to cease: you have 
wiped the tear from the eye of the 



said:" 0, my colleagues! we are ar- | 

rived at a glorious period— a peiioii 3 suieftag mother; you have pene 



THE BIBLE BALAlvCElX 



91 



trated into the gloomy recesses of I virtuous representatives! and may 
wretchedness, and have banished it. your example be followed by your 
Welcome among us. ye brave and successors. — Thomas Paine, 



Science and the Bible. 



We find the word, "science." men- 
tioned only twice in the Bible. (Dan. 
1. i,) In which the king commands 
a number of the children of Israel. 
and some of his own seed, to be 
brought before him, that are learned 
in wisdom, cunning in knowledge, 
and understanding science to be 
prepared for the king's benefit, and 
then again in 1 Tim.. 6. 20. where 
Timothy is warned against science 
by Paul. Timothy, keep that 
which is committed to thy trust 
avoiding profane babblings, and op- 
positions of science falsely so called. 
We see here as well as in history 
that Christianity has had to avoid 
science. Science has been its great- 
est enemy throughout its existence. 
We may make an exception with re- 
gard to the period in which there was 
nothing known of the pursuits 'of 
the scientist, being compelled to 
make his experiments in obscure plac- 
es for fear of persecution; its un- 
foldment, and the discoveries only 
benefitted the disco verer. If some 
walls could only speak, or some 
graves give up their dead to tell the 
story of the childhood of science, we 
would no doubt read another volume 
on the history of Martyrs. It is too 
well known to be repeated here the 
history of science in Christian lands. 



Christians to-day like to have it so 
arranged, that when science tnrows 
a ray of light upon their infallible 
religion, they may accept, and when 
otherwise reject it, and even then 
whenever that ray of light comes 
they never accept it without a severe 
battle; it then proves itself a revel a- 
tor to a revelation. Not long ago, 
it was universally believed, and some 
christians swore they absolutely 
knew it, for God had said so, that 
the world was created in six days, 
each day succeed each setting of 
the sun. It was soon discovered that 
each clay must have been of some 
Billions of days in length, and then 
what a cry of heresy was set up, but 
finally had to come to it, for facts 
were facts; as well might a dog bay 
against the sun as against a fact, and 
as there was no other alternative, 
they said God said the same thing 
| and quote Job to prove it. Now I 
gay what use or need, or what bene- 
;fit is the first account, which for 
! eighteen hundred years the civilized 
| races was no better off for having? 
we might as well know nothing as to 
I know a falsehood. 

The same may be said of the flood. 
i Jonah and the whale, the shower of 
i quails, the stopping of the sun, &c, 
I which science has shown to be false, 



9-2 



THE BIBLE BALANCED. 



even if they are truths, what 
need have we of them when 
science displays to man the glory of 
the universe grander and grander. 
every day; people may construe it 
into the workings of a God: if so. 
science makes him greater than any 
book or pen can describe; some may 
construe it into the workings of an 
universal law, which if be true, man 
may learn to grasp that law which is 
aplicable to him. and become the as- 
pirant of all that is grand in the ex- 
amples of nature, soar in intellect be- 
yond the pathless trail of an eagle or 
beyond the blue azure of the glitter- 
ing star depths; he may reason, what 
nature gives to me. that will T give 
to man-kind therein, is true recipro- 
city; man may search his heart to 
find God. He must finally declare 
that its prompting is from his experi- 
ence, and memory of the experience 
of his fellow men. without the life 
experience of a Jesus, or the 
history of it; can you find one who 
practiced it? can you find a christian 
without a Christ? can you find a 
Buddist without a Buddah? 

The new philosopher hails the 
material universe as the Ivan d writing 
of God, and science his interpreter. 
And we cannot but notice with hap- 
py surprise, the welcome it receives 
in the hearts of mankind. Men of 
all professions find here a revelation, 
and encouragement to go on in his 
vocation. To show the difference 
there might, be in translating the 
bible, I give the following in Latin 
and then following the different 
translations. 

Staus audem Paulusin medion 



| areojagi nit, Viri athensis, fer omnia 
! quasi superstitiones vos aspicio. 

I I — DR. LEANDER'S TRANSLATION. 
Paul therefore standing up in the 
| midst of the Arreopagas, said, ye men 
| of Athens. I perceive that yo are in 
; all things very religious. 

2— UNITARIAN VERSION. 
Then Paul stood in the midst of 
the court of Arreopagas, and said, ye 
men of Athens. I perceive that ye 
are exceedingly addicted to the wor- 
ship of demons. 

3 ARCHBISHOP NEWCOMB's VER- 
SION. 
Ye men of Athens, I perceive that 
in all things ye are somewhat too re- 
ligious. 

4 COMMON VERSION. 

Ye men of Athens, I perceive that 
in all things ye are too superstitious. 

The following are among the 
many unscientific accounts in the 
bible, and whoever accepts the very 
first principles of science can in no 
form accept these: 

THE STORY OE THE FLOOD, 
Gen. 6. 14. Make thee an ar,v of 
gopher-wood: rooms shalt thou 
make in the ark. and shalt pitch it 
within and without with pitch. 
15. And this is the fashion which 
thou shalt make of it: The length 
of the ark shall be three hundred 
cubits, (an ancient cubit, according 
to McCulloch. Gregory Brande, 
Leavoisne, Smith and others, is 
19.0515 inches, the length of the ark 
being then 476^ feet,) and the 
breadth of it fifty cubits, (70J feet) 



THE BIBLE BALANCED. 93 



and the height of it thirty cubits r partitions, nor stalls for the horses 

(about 47+) feet. | anc ] his kind, nor roosts for the bird-. 

The dimensions of the greatest nor watering' troughs, &c. which 

diip now in existence (the Great must have taken up a great portion: 

but now there must come into this 
ark over 6,300 varieties of birds, 
multiplied by seven, gets the actual 
number that went into the ark: there 
were .over 5,000 species of animals. 
(multiplied by two, and some of these 

er 



Eastern) is" 680 feet long. S4 feet 
beam, and drawing nearly 30 feet of 
water at load draught, when the 
weight of ship and contents amounts 
to oyer 25.000 tons, and is driven by 
steam engines of 10,000 horse pow- 
er, turning huge paddle wheels ~)6 



p \ ■ {• i i went in by sevens: there were o\ 

teet. m diameter, and a screw pro- . ■' 

ii i n- i e ciA £ i '"00 variety or snakes and reptiles 

pellor having a diameter of 24 feet. ^ ■ A nn J . ■ [ 



F a p • ! 1.500.000 insects. 9.200 land snails 

Lven this monster of a ship, which L 1T . „ , . ■ 

• . „,, , iv ,i i •• , i &e. Here also must be food for all. 

is vastly larger than the ark is not I , , . 

to last over one whole year. Hay. 

grain, and animals, and now will any 



must have had in the ark. 

Gen. 7, 2. Of every clean beast 
thou shalt take to thee by sevens: 



capable of holding, say nothing 

about accommodating, one quarter. , 

p ii r & , ■ i • i a t i dew or < hnstian put ail of these in- 

ot the different species, which Noah . * 

to an house, with only eight persons 

to take care of them — and by the 

way only one variety of the human 

race represented. — which is only 476 
the male and his female, and of feet 1()ll ,. J9 £eet ^ 47 feet h{ , 

beasts that are not clean by two. the ;with ()]l]v Qne wind()W for ^ the 

male and his female. van(ms apartments< Bnt S()Jlle win 

3. Of fowls also of the air by sev- say it was only a partial deluge: but 
ens. the male and the female: to it is not so. you falsify the word of 
keep seed alive upon the face of nil \ (|od. which says, "the waters shall 
the earth. : be upon the face of nil the earth." "to 

Xow look at the utter impossibility destroy all flesh, wherein is the 
of collecting these different crea- breath of life, from under heaven; 
hires, some in the western hemis- and everything that is in the earth 
phere. and others on the great shall die." What think you? if 
islands of the seas, and some unac- you disbelieve part, you are just as 
customed to the temperature of the bad as if you disbelieved the whole. 
country where the ark was, and be- for it is a plain statement. You 
sides those species which could not i will say this is not a part of which 
live but upon ice. there were was inspired ; but God was intimate 
those which could not live en- with Moses' purpose, and he certain- 
tirely out of water, or entirely ly allowed him to write it, he would 
in water. Now the capacity of the be most fearfully wronged if lie was 
ark. we have the dimensions, there ; writing a lie concerning this most 
are no figures telling how much lawful deluge; would you allow such 
room the three floors took up, nor | a thing to be written about yourself 



u 



THE BIBLE BALANCED. 



if it were not true and you could 
prevent it? Then again wherein 
were the beasts and the birds to 
blame for the sin of man; why did 
he not do with man as he did With 
the first bom of the Egyptians, 



were 608.250 men of war, all above 
20 years of age. You can make a 
fair estimate of those able among 
the women and children to gather 
quails and then multiply them by 
55: can you wonder then at what fol- 



strike them dead in their beds at i lowed. 

night, add saved so much troitble? j 33. And while the flesh was yet 
Where did the waters go to after the j between their teeth, ere it was chew- 
flood? Here is a most inconsistent j e d, the wrath of the Lord was kindl- 
account of God's destroying the liv-* j ed against the people, and the Lord 
ing of the earth, and below is an ac- smote the people with a very great 
count, equally as inconsistent, where plague. The Rev. J. Gr. Fish says: 
he preserves his people from starva- By a careful calculation, there could 
tion by sending a i not have been less than 5,000,000,- 

SHOWER OF OUAILS. ! 00 <i of fff >"f f °f these bh*, 

~ , ■ , i sumeient to breed by putrefaction, a 

Numbers 11, 31. And there went 1^^ thafc wouW have8wept 

forth a wind from the Lord "id - off ^ ^^^ nation iii a KLngWweik. 

brought quails front the SEA, andj 
let them fall by the ^camp.^As it 



were a day's journey on this side, and 
as it were a day's journey on the 
other side, round about the camp, 
and as it were two Cubits high upon 
the face of the earth. Now allowing 
10 miles, which is a small estimate 
for a day's journey, we have a circle 
of 80 miles in diameter, and 38 
inches thick with quails. Some one 
calculate the number, which is con- 
fident the story is true. Then it 
says, 32, and the people stood up all j 
that day. and all that night, and ail | 
the next day. and they gathered the | 
quails; he that gathered the least 
gathered ten homers :and they spread 
them all abroad for themselves. 
round' about the camp. A homer 



SPEECH OF BALAAM S ASS. 

Numbers 22, 22. And God's anger 
was kindled because he went; and 
the angel of the Lord stood in the 
way for an adversary against him. 
Now he was riding upon his ass, ami 
his tAvo servants were with him. 

23. And the ass saw the angel of 
the Lord standing in the way, and 
his sword drawn in his hand; and the 
ass turned aside out of the way, and 
went into the field, and Balaam smote 
the ass, to turn her into the way. 

21. But the angel of the Lord 
stood in a path of the vineyards, a wall 
being on this side, and a wall on that 
side. 

25. And when the ass saw the aner- 



according to some of the learned ! el of the Lord she thrust herself unto 
christians is five and a. half bushels, the wall, and crushed Balam's 
then recovering ten homers to every foot against the wall: and lie smote 
man (55 bushels) and previous to her again. 
this, Israel was numbered and there | 26. And the angel of the Lord 



THE BIBLE BALANCED. 



went further, and stood in a narrow l sign that the Lord will heal nie, and 
place, where was no way to turn that I shall go up into the house of 
either to the right hand or to the the Lord the third day? 
left. 0. And Isaiah said, This sign shall 

27. And when the ass saw the thou, have of the Lord, that the Lord 
angel of the Lord, she fell down will do the thing that he hath spok- 
Linder Balaam: and Balaam's anger j en : shall the shadow go forward ten 
was kindled, and he smote, tin 4 ass degrees, or go hack ten degrees? 
with a staff. 10. And Hezekiah answered, It is 

2$. And tin 1 Lord opened the J a light thing for the shadow to go 
mouth of the ass. and she said unto down ten degrees: nay, hut let the 
Balaam: What have I done unto shadow return backward ten degrees. 
thee, that thou hast smitten me these WALLING up ()F THE WATEi > S()K 
three times? THE RED SEA. 

m And Balaam said unto the ass: Ex u 21 And Moges stretclied 
Because thou hast mocked me! 1 Qut his hand over the sea? and the 
would there were a sword m mine L()rd cauged th(J sea to gQ back by a 
hand, formow would! kill thee. gtrong eagt wind al] that nigllt< and 

80. And the ass said unto Balaam. | mftde ^ gea dry knd> md t]l(> wa , 
am not I thine ass, upon winch thou terg were d | v i dedt 



hast ridden ever since I was thi 



ne 



22. And the children of Israel 



unto this day? was I ever wont to I t mk) the midst of the sea upon 



«do so unto thee ? and he said na\ 



dry ground: and the waters were a 



31, Then the Lord opened the eyes j wa n lT nto them on their right hand, 
of Balaam, and he saw the angel of j and 011 their left, 
the Lord standing in the way. and his I 23. And the Egyptians pursued, 
sword drawn in his hand; and he and wen t in after them to the midst 
Lowed down his head, and fell flat i f th e sea. even all Pharoah's horses, 
on his face. n i s chariots, and his horsemen. 

It is stated at the head of the ^4. And it came to pass, that in 
chapter that Balaam was saved from , th& moming wate li the Lord looked 
being slam bv his ass, as the loumev | ,, ° , „ ,, ,,, 

he was about to make was against | unto ihe host of the Egyptians 
the will of God. The story, let | through the pillar of fire and of the 
those believe who want to. cloud, and troubled the host of the 

LOT'S WIFE TURNED TO SALT. j Egyptians. „. ,, . , .' 

25. And took on their chariot 



Gren. 19, 26. But his wife looked 
back from behind him. and . she be- 
came a pillar of salt. 



wheels, that they draw them heavily; 

I so that the Egyptians said. Let us flee 

from the face of Israel: for the Lord 

THE SHADOW ON THE DIAL PUT ! fighteth for them against f}v> Egyp- 

BACK 10 DEGREES. tianS. 

2 Kings 20. 8. And Hezekiah; 26. And the Lord said unto Moses. 

said unto Isaiah. What shall be the ! stretch out thine hand over the sea. 



96 



THE BIBLE BALANCED. 



and the sea returned to his strength 
when the morning appeared, and the 
Egyptians fled against it; and the 
Lord overthrew the Egyptians in the 
midst of the sea. 

28. And the waters returned, 
and covered the chariots, and the 
horsemen, and all the host of Pharoah 
that came unto the sea after them: 
there remained not so much as one 
of them 

29. But the children of Israel 
walked upon dry land in the midst 
of the sea; and the waters were a wall 
unto them on their right hand and 
on the left. 

30. Thus the Lord saved Israel 
that day out of the hand of the 
Egyptians; and Israel saw the Egyp- 
tians dead upon the sea shore. 

31. And. Israel saw that great 
work which the Lord did upon the 
Egyptians: and the people feared 
flu- Lord, and believed the Lord and 
iiis servant Moses. 

The reader will please remember 
that the Lord hardened the heart of 
Pharoah. nine different times, and as 
many times did he send plagues up- 
on the Egyptians, when by so many 
wonderful performances he could 
have gained their favor and extended 
his domain over the whole of Egypt: 
by miracles that would have been a 
benefit instead of a curse, who would 
blame them for making it a crime 
for worshipping the Grod of the He- 
brews. We ask why did not God 
perform the miracles through Moses 
that he did through Jesus? .It 
almost seems as though Grod was a 
devil to all others but the Israelites. 
To be honest with oaf own convic- 
tions we must say that whoever can 
believe this aCQU-nt, cap b@ no other 
Utau a barbarian; 



RAINING FIRE AND 

BRIMSTONE. 

Luke 17, 29. But the same day 
I that Lot went out of Sodom it rained 
| fire and brimstone from heaven and 
! destroyed them all. 

30. Even thus shall it be in the 

j day when the Son of man is re- 
| vealed. 

31. In that day, he which shall be 
upon the housetop, and his stuff' in 
the house, let him not come down to 
take it away: and he that is in the 
field, let him likewise not return 
back. 

32. Remember Lot's wife. 

Dan. 12, 7. It shall be for a time. 

i times ami an half. 

THE SUN AND MOON 
STOPPED. 

Josh. 10, 12. Thus spake Joshua 
to the Lord in the day when the 
I Lord delivered up the Amonites be- 
1 fore the children of Israel, and he 
I said in the sight of Israel, Sun, stand 
| thou still upon Gibeon: and thou 
| moon*, in the valley of Ajelon. 

11. And the sun stood still, and 
i the moon stayed, until the people 
| had avenged themselves upon their 
j enemies, ts this not written in the 
j hdok of J asher !> Lo the sun stood 
| still, in the midst of heaven* aiid 
| hastened not to g'o down abdlit a 
whole day. 

U, Ami there was uo day like 
| that before it or after it. that the 
I Lord hearkened unto the voice, of 

I nim\ hr the hw\ fought tor fatm\\ 



THE BIBLE BALANCED. 



97 



A RIVER THAT NEVER: ABLE TO MAKE BABIES 

COULD HAVE BEEN. 

Gfen. 2. 10. And a river went out of 
Eden to water the garden ; and from 
thence it was parted, and became in- 
to four heads. 

13. And the name of the second 
river is Gibeon; the same is it that 
compasseth the whole land of Ethio- 
pia. 



OUT OE STONES. 

Mat. 3. 'J. And think not to say 
within yourselves, we have Abra- 
ham to our father; for 1 say unto 
you that (iod is able of these stones 
to raise up children unto Abraham. 



History of the Bible. 



We are told that God is Almighty. 
Omnipotent, Omnipresent and Etern- 
al, and Omniscient; if this be true, his 
word must partake of the same nat- 
ure, giving a complete and an ex- 
haustive aeecount of whatever is 
maintained, and nothing neglected. 
and then indestructible, indivisable, 
unalterable, inimatable, and univer- 
sal : which it is not in any particular, 
it all lies in the power of man; 
it will burn. mould will de- 
vour it. and man can forget it: and 
then if Grod, with his own finger 
could write the Ten Commandments, 
should he stand in need of a mediat- 
or, or prophet, who would be liable 
to mistakes, or could be deeieved by a 
lying spirit, but be as it may? there 
is not among all the books, papers, 
manuscripts, relics, or fossils, of to- 
day, a single word m the hand writ- 
ing of <naj of the persons mentioned 
in the Bible; no not one of the hun- 
dreds and thousands of names, there 
is not one who has even left his auto- 
graph. Bible historians differ in re- 



gard to how the books of the old tes- 
tament were collected: some say 
Ezra, about 500 B.C.: others say it 
was Malachi. about 400 B. C. and 
after these were collected, they were 
translated into Greek, by 72 learned 
men. six from each Jewish tribe, but 
this is merely traditional. This 
translation is called the Septuagint, 
| the translation it is said began 266,- 
| 285 B. C. and it was at least a hun- 
! dred years before the whole of the 
| Old Testament was translated, and 
i but a small part of that now exists. 
i and that in the British Museum at 
London. The following is a speci- 
! men of the learning of the Jewish 
I men, taken from the analysis of the 
! Bible, and the history of the Bible. 
; But this however is false, for ten 
j tribes of Israel were lost as early as 
! 950 B. C. 

The tendency of the Jewish mind. 
like that of the Orientals generally, 
was strongly toward conceits, fan- 
cies, mysteries and formal notions. 
Thev lorm' ago fancied that it was a 



98 



THE BIBLE BALANCED. 



crime worthy of death to pronounce 
the name of God, now written ; 'Je- 
hovah," and in reading it or in writ- 
ing upon the subject, they said or wrote 
"the name, 11 or "the great and ter- 
rible name, 11 or some other substitute. 
The early Hebrew manuscripts have 
no vowels, could only give the four 
consonants Jhvh Yhvh, and what is 
the proper sound of the spoken name 
is totally unknown. It is agreed that 
it was not "Jehovah/' Scholars have 
proposed Vihreh, Vevah, Vahveh, 
Vahavah, Vahaveh, etc., but no opin- 
ion on the subject is more than a 
guess. About 170 A. C, the whole 
Bible was translated into Latin, and 
following that, numerous transla- 
tions were made, and during the dark 
ages become almost obscure; but 
previous to the union of the old and 
new Testaments, hundreds of Gos- 
pels came up and claimed to be a part 
of the inspired work. All but a very 
few were destroyed or rejected by 
vote as a convention adds and rejects 
planks in their platforms. ''Tivas 
not God's choice; nor was this act 
authorized by God: nor did God 
make any objections known. Sever- 
al books of the Old Testament were 
lost, and then followed so many 
translations, that, at the time of 
Wicklif, over one hundred and fifty 
manuscripts were known to exist 
and not one alike. Wicklif completed 
the first English version as early as 
1380. And in 1611 was printed King ' 
James, version, which remains the 
same to-day, and no other is road by 
the Protestant Christian Church. 

But this version, has "waxed old, 11 
and at this hour sits wise and learn- 



ed men, to remodel the word of God. 
hoping all men may accept, and I 
presume if that is rejected, they 
will set about remodeling that. But 
here is now a book, that claims but 
one inspiration, but remodeled more 
than a hundred times, parts lost, and 
parts saved. The prophets are dead; 
God has been silent for nearly nine- 
teen hundred years, and who shall 
tell, or has a right to tell, how much 
or how less of the Bible is inspired, 
or how much we have of it, or what, 
to believe, or what not to believe,. 
Are we to have no word of God; no- 
guide, nor teacher? I answer yes; 
we have only to open our eyes and 
behold, either in mid-night's darkness 
or under the suns rays of noonday,, 
an external, visable, unalterate. in- 
imitable, eternal, word, which grows; 
grander, and broader, and brighter., 
and more glorious, as our understand - 
ing enlarges, and our mind becomes 
strong enough to receive it. It de- 
pends not upon the version of ignor- 
ant, superstitious priests, nor upon 
prophets, nor mediators, only as we 
are to one another; never began, 
never complete, never silent, never 
hidden, can so inform the mind that 
is within us— so impress with quiet- 
ness and beauty, and so feed with 
lofty thoughts, that neither evil 
tongues, rash judgments, nor the 
success of selfish men, nor greetings 
where no kindness is, nor all the 
dreary intercourse of life, can e'er 
prevail against us, or disturb our 
cheerful sight, that all which we be- 
hold is full of blessings. 



THE BIBLE BALANCED. 09 



The consolation GOD sends to man 
through his Divine Revelation, THE 
HOLY BIBLE, compiled expressly for 
the benefit of YOUNG MEN who "seek 
after true LIGHT AND KNOWL- 
EDGE. 

Jeremiah 32, 27. Behold, I am the Lord, the God of all flesh; is there any 
thing too hard for me? 

Psalms 146, 5. Happy is he that hath the God of Jacob for his help, 
whose hope is in the Lord his God. 

6. Which made heaven and earth, the sea. and all that there- 
in is, which keepeth truth forever. 

Gen. 1. 1. In the beginning God created the heaven and the earth, and 
God said let the earth bring forth the living. 

1, 21. Creatures after his kind, cattle and creeping things, and 
beasts of the earth after his kind, and it was so. 

27. So God created man in his own image, in the image of God 
created he him: male and female created he them. 

31. And God saw every thing that lie had made, and behold it 
was very good. 

Ps. 3, 2. The works of the Lord are great. 

3. His works is honorable and glorious; and his righteousness 
endureth forever. 

;; 8. They stand fast forever and ever, and are done in truth and 
. uprightness. 

Job 11, 4. Who can bring a clean thing out of an unclean? not one. 

" 15, 14 What is man, that he should be clean ?, and he which is 
born of a woman, that he should be righteous? 

11 25, 4. How then can man. be justified with God? or how can he 
be clean that is born of a woman? 

Gen. 0, 3. And the Lord said, my spirit shall not always strive with man, 
for that he also is flesh; yet his chws shall be an hundred 
and twenty years. 

u 5, And God saw that the wickedness of man was great in the 
earth, and that every imagination of his thoughts or his 
heart was evil continually. 



100 THE BIBLE BALANCED. 



G. And it repented the Lord that he had made man on the earth, 
and it grieved him at heart. 

Isaiah 45. 12. I have made the earth and created man upon it; I, even 
my hands have stretched out the heavens, and all their 
hosts have I commanded. 

54, 8. But now, Lord, thou art our Father; we are the cay 
and thou art our pattern ; and we all are the work of thy 
hand. 

Gen. G. 7. And the Lord said, [ will destroy man whom I have created 
from the face of the earth; both man and beast, and the 
creeping things, and the fowls of the air: for it repenteth 
me that 1 have made them. 

'' 8. But Noah found grace in the eyes of the Lord. 

" 7, 1. And the Lord said unto Noah: come thou and all thy house 
into the ark; for thee have T seen righteousness before me 
iu this generation. 

" 12. And the rain was upon the earth forty days and forty nights. 

"■ 8, 14. And in the second month, on the seventh and twentieth day 
of the month was the earth dried. 

Gen. 8. 15. And God spake unto Noah, saying: 

1G. Go forth of the ark. thou, and thy wife and thy sons, and 
thy son's wife with thee. 

9. 1. And God blessed Noah and his sons and said unto them 
be fruitful, and multiply, and replenish the earth. 

" 5. And surely your blood of your lives will I require, at the 

hand of every beast will I require it, and at the hand of 
man, at the hand of every man's brother will I require the 
life of man. 

20. And Noah began to be an husbandman, and lie planted a 
vineyard. 

" 21. And he drank of the wine, and was drunken: and he was 

uncovered within his tent. 

22. And Ham the father of Canaan saw the nakedness of his 
father, and told his two brethren without. 

" i 23. And Shem, and Japheth took a garment, and laid it up- 
on both their shoulders, and went backward and covered 
the nakedness of their father. 



THE BIBLE BALANCED. 101 

• 

24. And Noah awoke from his wine and know what his young- 
er son had done onto him. 

25. And he said, cursed be Canaan, a servant of servants shal] 
he be unto his brethren. 

26. And he said, blessed be the Lord God of Shem. and Canaan 

shall be his servant. 

Psalms 113, 7. He raiseth up the poor out of the dust, and lifteth the 

needy out of the dung' hill. 

Isaiah 45, 7. T form the light, and create darkness.; 1 make peace and cre- 
ate evil. I, the Lord do all these things. 

Job 9, '2'2. This is one thing, therefore I said it. He destroyeth the per- 
fect and the wicked. 

23. If the scourge slay suddenly, he will laugh at the trial 
of the innocent. 

Ezek. 21, 2. Son of man. set thy face toward Jerusalem, and drop thy 
word toward the holy places, and prophesy against th e 
land of Israel. 

3. And say to the land of Israel. Thus saith the Lord. Be_ 
hold I am against thee, and will draw forth my sword 
out of its sheath, and will cut off from the righteous 
and the wicked. 

1 Sam 2. 6. The Lord killeth, and maketh alive; he bringeth down to th e 

grave, and bringeth up. 

7. The Lord maketh poor, and maketh rich: he bringeth low 

and lifteth up. 

Acts 13. 22. And when he had removed him he raised up unto them Dav- 
id, to be their king, to whom he also gave testimony and 
said. I have found David the son of Jessie a man after miiie 
own heart. 

2 Sam 5. 13. And David took him more concubines and wives out of 

Jerusalem, after he was come from Hebron. 

1 Kings 9, 2. That the Lord appeared to Solmon the second time. 

3. And the Lord said unto him. I have heard the prayer and 
thy supplication that thou has made before me. 

I have hallowed this house which thou hast built, to put my name there 
forever, and mine eyes and mine heart shall be there per- 
petually. 

1. And thou will walk before me, as David thy father walked, in 
integrity of heart, and in uprightness. 



102 THE BIBLE BALANCED. 

* 

1 Kings 11, 1. But king Solomon loved many strange women. 

3. And lie had seven hundred wives, princesses, and three hund- 
dred concubines, and his wives turned away his heart. 

Psalms 14, 2, The Lord looked down from heaven upon the children of! 
men to see if there were any that did understand, and 

seek God. 

11 3. They are all gone aside, they are altogether become filthy- 
there is none that doetli good; no. not one. 



Hitchcock's Analysis. 

God Gives Bad Rulers and Laws. 

1 Kings 19. 15. And the Lord said unto him: Go return on thy way to 

the wilderness of Damascus; and when thou comest, 
anoint Hazael to be king over Syria. 

2 ;t 8, 12, And -Hazael said, why weepeth my Lord? And he fins" 

wered, because I know the evil that thou wilt do unto 
the children of Israel; their strong holds wilt thou set on 
fire, and their young men wilt thou slay with the sword, 
and wilt dash their children, and rip up their women 
with child. 

Ezekiel 20, 24. Because they had not executed my judgments, but had 
despised my statutes, and had pointed inv Sabbaths, and 
their eyes were after their father's idols. 

25. Wherefore I gave them also statutes that were not good, 
and judgments whereby they should not live. 

u 20. And I pointed them in their own gifts, m that they 

caused to pass through the fire all that opeueth the 
womb, that I might make them desolate to the end that 
they might know that I am the Lord. 

Daniel 4, 17. This matter is by decree of the watchers, and the demand 
by the word of the holy ones, to the intent that the living 
may know that the most high ruleth in the kingdom of 
men, and givefh it to whomsoever he will, and setteth up 
over If the basest of men. 

Hosea 13, 11. 1 gave thee a king in mine anger, and took him away in 
my wrath. 



THE BIBLE BALANCED. 103 

Stirs up Adversaries. 

Judges 9, 22. When Abimelech had reigned three years over Israel. 

•23. Then Grod sent an evil spirit between Abimelech and the 
men of Shechum; and the men of Shechum dealt treach- 
erously with Abimelech. 

1 Kings 11, 14. And the Lord stirred up an adversary unto Solomon. 

Hadad the Edomite: he was of the king's seed in Edom. 

23. And God stirred up another adversary, Rezon the son of 
Eliadali. which lied from his Lord Hadadezer king of 
Zobah; 

2 Kings 19, 25. Hast thou not heard long ago how I have done it. and of 

ancient times that I have formed it? Now have I 
brought it to pass, that thou shouldst be to lay waste cit- 
ies into numerous heaps. 

HIS DECEPTION. 

Ezek 1-i, 9. And if the prophet be deceived when he hath spoken a thing t 
I, the Lord have deceived that prophet, and I will stretch 
out my hand upon him. and will destroy him from the 
midst of my people Israel. 

10. And the^v shall bear the punishment of their iniquity. 1 lie 
punishment of the prophet shall be even as the punish- 
ment of him that speaketh unto him. 

Isaiah 10. IE The Lord hath mingled a perverse spirit in the midst there- 
of: and they have caused Egypt to err. in every work there- 
of as a drunken man staggereth in his vomit. 

Micah 2, 3. Therefore thus saiththe Lord. Behold against this family do 
I devise an evil from which ye shall not remove your necks? 
neither shall ye go haughtily, for this time is evil. 

2 Thes. 2. 11. And for this cause God shall send them a strong delusion 
that they should believe a lie. 

12. That they all might be damned who believed not the truth. 

We have also compiled 75 absolute contradictions which the reader 
may find consolation in reading and also the many terrible wars of the 
Lord with the children of Israel whom he loved above all the people of the 
earth. 



104 THE BIBLE BALANCED. 



The Seven Plagues of Egypt. 

Exodus 7, 1. And the Lord said unto Moses, see I have made thee a God t° 
Pharoah] and Aaron thy brother shall be thy prophet. 

2. Thou shalt speak all that I command thee; and Aaron thy 
brother shall speak unto Pharoah, that he send the chil- 
dren of Israel out of his land. 

3. And I will harden Pharoah's heart, and multiply my signs 

and my wonders in the land of Egypt. 

-x. But Pharoali shall not hearken unto you. that I may lay 
my hand upon Egypt, and bring forth, mine armies, and 
my people the children of Israel, out of the land of Egypt 
by great judgment. 

5. And the Egyptians shall know that I ant the Lord. 

8. And the Lord spake unto Moses and Aaron saying. 

[). When Pharaoh shall speak unto you saying, Shew a mil*. 
acle for you: then thou shalt say unto Aaron, take thy rod 
and cast before Pharaoh and it shall become a serpent. 

Ex. 7, 10. And Moses and Aaron went in unto Pharoah, and they did so, as 
the Lord had commanded, and Aaron cad doton his rod 
before Pharoah, and before his servants, and it became a 
serpent 

11. Then Pharoah also called the wise men. and the sorcerers: 

now the magicians of Egypt, they also did in like manner 
with their enchantments. 

12. For they cast down every man his rod. and they became ser. 

pents; but Aaron's rod swalloived up their rods. 

13. And he hardened Pha/roah's heart that he hearkened not unto 

them as the Lord had said. 
11, And the Lord said unto Moses. Pharoah's heart is hardened, 
he ref tiseth to let the people go. 

■' 15. Gret thee into Pharoah in the morning; lo he goeth out unto 
water, and they shalt stand by the river's brink against he 
come and the rod which was turned to a serpent shalt 
thou take in their hand. 

16. And thou shalt say unto him. The Lord (rod of the 
Hebrews hath sent me unto thee, saying: let my people 
go, that they may serve me in the wilderness: and behold, 
hitherto thou wouldst not hear. 



THE BIBLE BALANCED. 105 



\1. Thus saith the Lord. In this thou ghali know that 1 am 
the Lord: behold. I will smite with Ike rod that is in my 
hand upon the waters which ai*e in fhe river, and the;\ 
>hal! b< i turned to blood. 

18. And Bhe fish that is in the river shall die. and the fiver shall 

stink, and the Kgyptains shall loathe t<» drink of fin- wat- 
er of the rive]-. 

19. .And the Lord spake unto Moses: bay unto Aaron, 'lake 

thy rod and stretch out thine hand upon the waters of 
Egypt, upon their streams. -upon their rivers, ami upon 
their ponds, and upon all their pools of water, that they 
may become blood throughout all the land of Egypt. 

20. Ajid Moses and Aaron did so, as the Lord commanded: and 

he lifted up the rod and smote the waters that were in the 
river, in the sight of Pharoah. and in the sight of his 
servants: and all the waters that were in tin;-, river were 
turned into blood. 

21. And the fish that was in the river died: and the river 

stunk, md the Egyptians could not: drink of the water of 
the river: and there was blood throughout all the laud of 
Egypt. 

22. And the magicians of Egypt did so with their enchant- 

ments; and Pharaoh's heart was hardened, neither did he 
hearken unto them, as the Lord had said. 

24. And all the Egyptians digged round about the rirer for wa- 
ter to drink. 

2§. And seven days were fulfilled after the Lord had smitten 
the river. 



2nd. Plague of Frogs. 



8.1. And the Lord spake unto Moses. Go unto Pharaoh and 
say unto him. Thus saith the Lord, let my people go, 
that they may Serve me. 

'J. And if thou refuse to let them, behold I will smite all thy 
borders with frogs. 

Exodus 8. b. And the river shall bring forth frogs abundantly, which 
shall go up and come into thine house, and into thy bed 
chamber, and upon thy bed. and into the house of thy 
servants, and upon thy people, and into thine ovens, and 
into thy kneading trough*. 



106 THE BIBLE BALANCED. 



6. And Aaron stretched out his hand over the waters of 

Egypt; and the frogs came up and covered the land of 
Egypt. 

7. And the magicians din so with their enchantments. 

8. Then Pharoah called for Muse* and Aaron, and said, en- 

treat the Lord that he may take away tiie frogs from me. 
and from my people: and I will let thy people go. that they 
may do sacrifice unto the Lord. 

0. And Moses said unto Pharoah, Glory over me, when shall 
I entreat for thee, and for thy servants, and for thy peo- 
ple to destroy the frogs from fchee and thy bouses, that 
they remain in the river only? 

10. And he said to morrow. And he said, Be it according to 
th}- word: that thou may est know that there is none like 
unto the Lord our God. 

11. And the frogs shal depart from thee, and from thy 
houses, and from thy servants, and from thy people; they 
shall remain in the river only. 

12. And Moses and Aaron went out from Pharoah; and 
Moses cried unto the Lord, because of the frogs which he 
had brought against Pharoah. 

13. And the Lord did according to the word of Moses, and the 
frogs died out of the houses, out of the villages, and out 
of the fields. 

11. And they gathered them together upon heaps: and the 1 
land stank. 

1.5. But when Pharaoh saw that there Was respite he hard- 
ened his heart, and hearkened not unto them ; as the Lord 
had said. 



3RD. PLAGUE OF LICE AND FLIES. 

Exodus 8, 16. And the Lord said unto Moses, sa} 7 unto Aaron, stretch 
out thy rod, and smite the dust of the land, that it may 
become lice throughout all the land of Egypt. 

19. Then the magicians said unto Pharao, This is the finger 
of God; and Pharoah's heart was hardened, and he heark- 
ened not unto them, as the Lord had said. 

20. And the Lord said unto Moses, rise up early in the morn- 
ing, and stand before Pharoah: (Io he cometh forth to 

the water) and say unto him. Thus sayeth the Lord. Let 
my people go, that they may serve me. 



THE BIBLE BALANCED. 107 



14 21. Else if thou wilt not let my people go, behold 1 will send 

swarms of Hies upon thee, and upon thy servants, and up- 
on thy people',' and into thy houses, and the houses of the 
Egyptians shall be full of swarms of flies, and also the 
ground whereon they are. 

82. And 1 will sever in that day the land ofljroshen in which 
my people dwell; that no swarms of flies shall be there, to 
the end thou mayest know that I am the Lord in the 
midst of the earth. 

24. And the Lord did so. * * '.* * 

'' ' 25. And Pharaoh called for Moses, and for Aaron and said. 
Gro ye, sacrifice to your Grod in the land. 

Ex. 8,28. And Pharoah said: I will let you go that ye may sacrifice to 
the Lord your God in the wilderness: only ye shall not 
go very far away: entreat for me. 

30. And Moses went out from Pharoah and entreated the Lord. 

31. And the Lord did according to the word of Moses. * *'* 

32. And Pharoah hardened his heart at this time also: neither 

would he let the people go. 

4th. The Murrain of Beasts. 

i). 1. Then the Lord said unto Moses. Gfo in unto Pharoah and 
tell him. '•' * * Let my people go that they may serve 

me. 

2. For if thou refuse to let them go. and will hold them still. 

3. Behold the hand of the Lord is upon, thy cattle which is in 

the field, upon the horses, upon the asses, upon the camels, 
upon the oxen, and upon the sheep; there shall be a very 
grievous murrain. 

6. And the Lord did that thing on. the morrow, and all the cat- 

tle of Egypt died; but of the cattle of the children of Is- 
rael died not one. 

7. And Pharoah sent, and behold, there was not one of the cat- 

tle of the Israelites dead. And the heart of Pharoah was 
hardened ami he did not let the people go. 

5 1 h . Plague of Boils and Blains, 

8. And the Lord said unto Moses, and unto Aaron. Take to 

you handfulls of ashes of the furnace, and let Moses 
sprinkle it toward the heaven in the sight of Pharoah. 



108 



THE BIBLE BALANCED. 

v>. A ml it shall become small dust in ail the laud of Egypt, and 
shall he ;t boil breaking forth wi£h blains upon man, and 
upon beasts, throughout all the land of Egypt. 

10. And they took -ashes of the furnace aiid&fco64 before Pharo- 

^a: and Moses sprinkled it up toward heaven: and it be- 
come ahoil breaking forth with blains. upon man and 
u|>ou beast. 

11. And the magicians could not stand before Moses, because 

of the boil: for the boil was upon the magicians, and upon 
all the Egyptians. 

12. And the Lord hardened the heart of Pharoah. and he 

hearkened not unto them: as the Lord had spoken unto 
Moses. 

6th. Plague of Hail. 

13. And the Lord said unto Moses. Rise up early in the morn- 

ing, and stand before Pharoah. and say unto him. Thus 
saith the Lord God of the Hebrews. Let my people go 
that they may serve me. 

14. For I will at this time send all mv plagues upon thine heart, 

and upon thy servants, and upon the people, that thou 
mavest know that there is none like me in all the earth. 

15. For now I will stretch out my hand that I may smite thee 

and thy people with pestilence; and THOU SHALT BE 
(IT OFF FROM THE EARTH. 
10 VXD I\ EV FRY DEED FOR THIS OAUSE HAVE T 
RAISED THEE UP FOR TO SHEW IN THEE MY 
POWER AND THAT MV NAME MAY BE DECLAR- 
ED THROUGHOUT ALL THE EARTH. 

y 17 As vet exaltest thou thyself against my people, that thou wilt not 
let them go? 

1& Behold to-morrow about this time I will cause it to rain a 
verv o'rievous hail, such as hath not been in Egypt since 
the foundation thereof even until now. 

19. Send therefore now. and gather thy cattle, and all that thou 
hast in the held: for upon every man and beast; which 
mall be found in the field: and shall not be brought 
home, the hail shall come down upon them, and they shall 
die. 



THE BIBLE BALANCE!). LOJJ 

20. He that feared tin' word of bhe Lord among the servants of 
Pharoali marie his servants and his cattle flee into the 

house. 

22, And the Lord, said no to Moses. Stretch forth thine hand 

toward heaven, that there may he hail in all (he land oi 
Egypt. 

23. And. Moses stretched forth his rod inward heaven, and the 

Lord -*'iti thunder and hail, ami the lire ran doirn 
along upon the ground* and bhe Lord rained hail upon the 
land oJ Egypt- 

2\. So there was hail unci fire mingled with the hail, very 
grievous. 

25. And the hail smote throughout all the land , Egypt all 
that was in the field both hian and beast, and the hail 
smote t'sovy herb of the field and break every tree of the 
field. 

2$. Only in the land of Groshen, where the children of [srael 
were, was there no hail. 

•1~. And Pharaoh sent and called Moses atui Aaron and said 
unto them. 1 have sinned this time: the Lord is right- 
eons, and i and my people are wicked. 

28. Entreat the Lord (for it is, enough) that there he no more 
mighty thunderings and hail, and I will let you go. and 
ye shall stay no longer. 

o4. And \s\\C'M Pharoali saw that the rain and the hail and the 
thunders were ceased, he sinned yet more, and hardened 
his heart, he and his servants. 

7th. Plague of Locusts. 

10. 1. And the Lord said unto Moses. fro in unto Pharoali. 
for I have hardened his heart, 'fad the hearts of his aerv- 
ahts. that T might shew these my signs before him. 

'2. And that thou mayest tell in the ears of thy son, and of thy 
son's son. what things 1 have wrought in Egypt and my 
signs which I have done among them: that ye may know 
how that I am the Lord. 

o. And Moses and Aaron came in unto Pharoali, and said imto 
him. Thus saith the Lord God of the Hebrews. IJow 
long wilt thou refuse to humble thyself before me'? Let 
my people go, that they may serve me. 



110 THE BIBLE BALANCED; 



4. Else if thou refuse to let my people go behold, to-morrow 

will I bring the locusts unto thy coasts. 

5. And they shall cover the face of the earth, that one cannot 

be able to see the earth, and they shall eat the residue of 
that which is escaped, which remaineth unto you from 
the hail, and shall cut every tree which groweth for you 
out of the field. 

Ex, 10, 6.. And they shall till thy houses, and the houses of thy servants 
and the houses of all the Egyptians; which neither thy 
fathers, nor thy father's fathers have seen. 

7. And Pharoah's servants said unto him: How long shall 

this man be a snare unto us? Let the men go, that they 
may serve the Lord their God. Knowest thou not vet 
that Egypt is destroyed? 

8. And Moses and Aaron were brought again unto Pharoah; 
and he said unto them, go serve the Lord and your God: 
but who are they that shall go. 

9. And Moses said, we will go with our young and with our 
old, with our sons and with our daughters, with our flocks 
and with our herds will we go; for we must hold a feast 
unto the Lord. 

10. And he said unto them. Let the Lord be so with you as I 
will let you go. and your little ones: look to it. for evil is 
lief ore you. 

11. Not so; go ye that are men, and serve the Lord: for that 
ye did desire, and they were driven out. from Pharoah's 
presence. 

12. And the Lord said unto Moses, stretch out thine hand 
over the land of Egypt for the locusts, that they may come 
up upon the land of Egypt and eat every herb of the land 

even all that the hail hath left. 

• 

13. And Moses stretched forth his rod over the land of 
Egypt, and the lord brought an east wind upon the land 
all that day and all that night, and when it is morning, 
the east wind brought the locusts. 

11. And the locusts went up over all the land of Egypt, and 
rested in all the coasts of Egypt, very grievous were they; 
before them there were no such locusts as they, neither 
after them shall be such. 



THE BIBLE BALANCED. Ill 



15. For they covered the face of the whole earth, so that the 
land was darkened; and they did eat every herb of the 
land, and all the. fruit of the trees which the hail had left: 
and there remained not any green tiling in the trees. 

l»>. Then Pharoah called for Moses and Aaron in haste and 
he said. 1 have sinned against the Lord, your Grod and 
against von. 

17. Now therefore forgive. I pray thee, my sin only this once 
and entreat the lord your God, that he may take away 
from me this death only. 

18. And he went out from Pharoah and entreated (lie Lord. 

1 9. And the Lord turned a mighty strong west wind which took 
away the locusts, and cast them unto the Red Sea: there 
remained not one locust in all the coasts of Egypt. 

20. But the Lord hardened Pharoah/ s heart, so that he would 
not let the children of Israel go. 

8th. Plague of Darkness, 

21. And the Lord said unto Moses, Stretch out thine hand 
toward heaven, that there may he darkness over the land 
of Egypt even darkness wkich may be felt. 

22. And Moses stretched forth his hand toward heaven, and 
there was a, thick darkness in all the land of Egypt three 
days: 

23. They saw not one another, neither rose any from his place 
for three days; but all the children of Israel had light in 
their dwellings. 

27. But the Lord hardened Pharoah's heart and he would not 
let them go. 

28. And Pharoah said unto him, get thee from me; take 
heed to thyself: see my face no more, for in that day thou 
seest my face thou shalt die. 

29. And Moses said, th on hast spoken well. I will sec thy 
face again no more. 

9th. Plague of Death. 

11, 1. And the Lord said unto Moses, yri will ] bring one plague more np- 
on Pharoah and upon Egypt; afterwards he will lei" you 
go hence: when he shall let yon go he shall surely thrust 
you out hence altogether. 



112 THE BIBLE BALANCED. 



2. Speak now in the ears of the people, and let every man 
brorow of his neighbor, and every woman borrow of her 
neighbor jewels of silver and jewels of gold. 

3. And the Lord gave the people favor in the sight of the 
Egyptians. Moreover the man Moses was very great in 
the land of Egypt, in the sight of Pharoalfs servants, and 

in the sight of the people. 

-!. 1ml Moses said, thus saith the Lord, about midnight 

WILL I GO OL T T IN THE MIDST OF EGYPT. 

5. And all the first born in the land oi Egypt SHALL 
DIE' from the first born of Pharoah thatsitteth upon his, 
throne, even unto the first born of the maid servant that 
is behind the mill: and nil the first born of beasts. 

6. And there shall be a great cry throughout all the land of 
Egypt, such as there was none like it, nor shall be like it 
any more. 

7. But against any of the children of ferael shall not a dog 
move bis tongue, against man or beast: that ye may know 
bow that the Lord doth put a difference between the 
Egypi ians and Israel. 

8. And all these thy servants shall come down unto me and 
bow down themselves unto me. saying. Get thee out and 
all (be people that follow thee, and after that I will p!,o 
nut. And he went out from Pharoah in a great auger. 

9: And the Lord said unto Moses. Pharoah shall not, hearken 
unto yon. that my numbeis may multiply in the laud of 
Egypt: 

10. And Moses and Aaron did. all these wonders before Phar- 
oah: and the Lord hardened Pharoah's heart, so that he 
would not let the children of Israel go out of his land. 

Ill |-_\ £or i ■ II pass through the land of Egypt this night, and will 
smite all the first born in the lancl of Egypt, both man 
and beast: and against all the Gods of Egypt T will exe- 
cute judgment : I am the Lord. 

1 _\ to. And the blood shall !><• to \<n\ for a token upon the houses where 
ye are. and when-] see the blood. ! will pass over you. and 
the plague shall not be upon yon i<> destroy you.. 
when i smite the land of Egypt. 



THE BIBLE BALANCED. US 



29. And it came fco pass, that at midnight the Lord smote alt 
the first born in the land of Egypt, from the first born o| 
Pharoah, that sat on his throne, unto thefirst born of the 
captive that was in the dungeon, and all the first born of 
cattle. 

of. And Israel saw that* great work which the Lord did upon 
the Egyptians, and the people feared the Lord, and believ- 
ed the Lord, and his servant; Moses. 

Now here arrises a question. During the period of all the combats 
which the Lord has overseen, the many different nations 
which he has caused to be extinguished or annihilated, he 
has at the same time been their creator, their protector, he 
has grown the vegetables for their use. &c, predestined 
that they should worship other Gods, or at least cause 
certain events, to cause them to worship what they sup- 
pose to be their benefactor. Tt does most certainly ap- 
pear to meexceeinglyinconsistant and illogical. There is 
so much to be said of the plagues of Egypt that we must 
allow the reader \\^ draw hit own conclusion. 

Some of the Wars of God with Israel. 

Gfen. 12, 7. And I will establish my covenant between me and thy seed 
after thee in their generations, for an everlasting coven- 
ant, to be a God unto thee and unto thy seed after thee. 
Here is an infinite God entering into a contract to be a God 
of a certain people. 

Dent. 28, 9. The Lord shall establish thee a holy people unto him- 
self, as he hath sworn unto thee, if thou shall keep the 
commandment of the Lord the God and walk in his ways. 

10. And all the people of the earth shall see that thou art cal- 
led by the name of the Lord, and they shall he afraid of 

thee. 

FIRST. 

Ex. 24. 1. And he said unto Moses. Cjome up unto the Lord. thou. Aa- 
ron, Nodah. &c. 

2. And Moses alone shall come near the Lordl^but they shall 
not come nigh: neither shall the people go up with him. 

0. And Moses came and told the people all the words of the Lord and all 
the judgments; and all the people answered with one 
voice and said: all the words which the Lord hath said 
will we do, and Moses went. 



114 THE BIBLE BALANCED. 



28. 29. And Aaron shall bear the name of the children of Israel in the 
breastplate of judgment upon his heart when he goeth in 
unto the holy place, for a memorial before the Lord con- 
tinually. 

;i 35. And it shall be upon Aaron to minister, and his sound 
shall be heard when he goeth in unto a holy place before 
the Lord, and when he cometh out, that he die not. 

32, 1. And when the people saw that Moses delayed to come down out of 
the Mount, the people gathered themselves together unto 
Aaron and said unto him. Up. make us Gods, which 
sha^go before us; for as for this Moses, the man 
that brought us up out of the land of Egypt, we wot 
not what is become of him. 

3. And all the people broke off the golden earrings which were 
in their ears, and brought them unto Aaron. 

L And he received them at their hand, and fashioned it with a 
graven tool after he had made it a molten calf: and they 

said, These be thy Gods, 0, Israel, which brought thee up 

out of the land of Egypt. 

" 5. And when Aaron saw it, he built an altar before it; and 
Aaron made proclamation and said: To-morrow is a feast 
to the Lord. 

•' 7. And the Lord said unto Moses. Go get thee down; for thy 
people which thou broughtest out of the land of Egypt 
have corrupted themselves. 

;t 9. And the Lord said unto Moses, I have seen this people, and 
behold, it is a stiff necked, people. 

; * 10. Now therefore let me atone, that my wrath was hot against 
them, and that 1 may consume them : and I will make of 
thee a great nation. 

" 11. And Moses besought the Lord his God, and said, Lord, why 
doth thy wrath wax hot against thy people, which thou 
hast brought forth out of the land of Egypt with great 
power, and with a mighty hand ? 

" 12. Whereof should the Egyptians speak, and say, for mischief 
did he bring them out. to slay them in the moun- 
tains, and to consume them froih the face of the earth? 
Turn from thy fierce wrath and repent of this evil against 
thy people. 



THE BIBLE BALANCED. 115 



13. Remember Abraham, Isaac and Israel, thy servants, to 

whom thou swarest bv thine own self, and saidest unto 
them. I will multiply your seed as the stars of heaven,, 
and all this land that I have spoken of will I give unto 
your seed, and they shall inherit it for ever. 

14. And the Lord repented of the evil which he thought to do 

unto his people. (If it had not been for this intercession 
of Moses there would not have been a "stiff necked" Jew 
in our land to-day.) 

25. And when Moses saw that the people -were naked, (for 

Aaron had made them naked unto their shame among 
their enemies.) 

26. Then Moses stood in the gate of the camp and said. Who 

is on the Lord's side ? Let him come unto me, and all 
the sons of Levi gather themselves together unto him. 

27. And he said unto them, Thus sayeth the Lord God of Is- 

rael, Put every man his sword by his side, and go in and 
out from gate to gate throughout the camp, and slay 
every man his brother, and every man his companion, 
and every man his neighbour. 

28. And the children of Levi did according to the word of 

Moses: and there fell of the people that day about three 
thousand men. (They did not believe in eternal 
damnation in those days.) 

35. And the Lord plagued the people, because they made the 
calf. 

* SECOND. ' 

Num. 21, 6. And the Lord sent fiery serpents among his people, 
and they bit them, and much die. 

8. Moses prays and the Lord ordains a serpent of brass and who- 
soever beheld it shall live. 1452 B. C. 

Num. 23. 19. God is not a man that he should lie, nor the son of man 
that he should repent; hath he said, and shall not do it? 
Or hath he spoken and shall he not make it good? 

21. He hath not held iniquity in Jacob, neither hath he seen 
perverseness in Israel; the Lord his God is with him, and 
the shout of a king is among them. (I will leave it to 
the reader after reading what has been written, whether 
he lies or not.) 



llG TH.li: BIBLE BALANCED. 

THma 

25 3-9 Israel joined themselves Baalfoor and God was wrotii and he said 
take all the heads of the people and hang them up before 
the Lord against the sun. that the fierce anger of the Lord 
may be turned away from Israel. 

•■ 5 Vnd Moses said, slay ye every one his- men that were 

ioined to Baalfoor. and Phinehas stopped the plague by 
slaughtering a man and woman who were w T eeping before 
the door of the tabernacle and were pious. 2400 though 
before the plague was adopted. 
12. And God made a covenant with Phinehas for his wonder. 
—1452 B. C. 



FOURTH 

besides all the fe- 

t . _i ___ j n - 

males, saving 



M 65 God causes all the Levites tpdie, 23,000 males besides all the i 
malp^ savins only two: Joshua and Caleb. 1452 B. C. 



FIFTH. 

39 11 Sorely none of them that come oat of Egypt from 20 years old 
and upward shall see the land which T sware unto Abra- 
ham. (Here is a breach of promise.) 

18. And the Lord's anger was kindled, and he made them 
' wander tor 40 years in the wilderness until all those who 
were over 19 vears of age were consumed. 

14. God then says to the descendents and those remaining, 
* behold ye are risen up in your fathers stead an increase to 
sinful men. 

SIXTH. 

Detit. 29, 3-i The great temptations which thine eyes have seen, the sign. 
and those great miracles. 1. And the Lord hath 
not given you an heart to perceive, and eyes to see. and 
ears to hear unto this clay. 

a3 16 And the Lord said unto Moses, behold! thou shalt sleep with thy 
fathers and this people will use up and go a whoring or 
the Gods of thy strangers, and will forsake me and break 
my covenant which I have made with them. 



THE BIBLE BALANCED. 117 

17. Then my anger shall be kindled against them in that day. 
T will forsake them and hide my face from them and they 
shall be devoured. 

Joshua 1. 5. God said unto Joshua. 1 will be with Thee. 1 will not fail 
thee nor forsake thee. 

Judges 2, 10. And also all that generation was gathered unto their fathers 
and there arose another generation after them which knew 
not the Lord nor yet his works which he had done for 
Israel. 

2. 11. And children of Israel did evil in the sight of the Lord and served 
Baalim. 

12. And followed other Grods; 14. And the anger of the 
Lord was hot against them and he delivered them into the 
hands of spoilers that spoiled them, and he sold them into 
the hands of their enemies round about them. 

15. Whithersoever they went the hand of the Lord was 
against them. &c. 

Now if Grod had the power to deliver his children into the hands of 
spoilers, and sell them into slavery, had he not power to keep them in the 
right way ? It is simply too foolish to comment upon. 

Judges 3, 6. A union of the Israelites with the Canaanites. Hittites 
anoints Jebusites, &c. And they took their daughters to 
be their wives, and gave their daughters and sons, and 
served their rod. (This then is another origin of the Jews. ) 

"7. Israel revolts and is saved by Othniel and serves Grod 40 
years 1406 B. C. 

12. Israel revolts and saved by Ehud 1402 B. 0. (Israel per- 
secuted each time.) 

4, 1. Israel revolts and .saved by Deborah 1316 B. 0. (Israel sold into 

slavery also.) 

0. 1. Israel revolts and saved by Gideon 1296 B. 0. 

5, 33. Israel revolts and saved by Abemeleck— a bastard son of Gideon ! ->4^ 

B. G. " ~ • 

10. 6. Israel revolts and after being oppressed IS years returns to the Lord 
1161 B. <:. They then sold unto the Philistines. 

13. 10. Israel revolts and are delivered unto the hands of the Philistines for 

40 years. 



118 THE BIBLE BALANCED. 



Ituih 4, 9-12= Ruth a Moabitess the great Grandmother of David, andBoaz 
her husband a Judaite, thus the origin of David, a. man af- 
ter God ? s own heart and an Israelite. 

Space will not admit a continuation of these wars. Suffice it to say 
these wars have been continued up to this day, and the last grand outbreak 
is the children of God have gone a whoring after science which we hope, tvill 

continue for ever. 

Drunkenness. 

Gen. 9, 20-26, Story of Noah's getting drunk. 

Deut: 29, 19. To add drunkenness to thirst. 

Ex. 28, 7. In the holy place shalt thou cause the. strong wine to be poured 
unto the Lord for a drunk offering. 

Prov. 31, 6-7. Let him drink raid forget his poverty, &c. 

Ps. 104. 5, God gives us wine to make our hearts glad. 

Is. 63. 1-4. I have trodden the wine press alone, and of the people there 
was none with me. I will tread them in mine anger and 
trample in my fury, and their blood shall T sprinkle upon 
my garments, &c. 

6. And make them drunk in my fury. 

17. Oh Lord why hast thou made us err from thy ways, and 
harden our hearts. 

1 Tim. 5. 21-23. I charge thee before Jesus Christ and the elect angels, 
that thou observe these things without preferring one be- 
fore another doing nothing by partiality. 
23. Drink no longer water, but a little wine for thy stom- 
ach's sake, and thine often infirmities. 

Gen. 31, 19, 21. Jacob robs his father-in-law and flees. 

Ex. 3, 22. Every woman shall borrow of her neighbor. (The Israelites 
of the Egyptians) jewels of gold and of silver, "and spoil 
the Egyptian s." 

12, 35, 6. They therefore do it by order of God, they borrow because God had 
given them favor in the sight of the Egyptians and mean 
never to return them; some of the jewels as we have 
shown were^to build Aaron's calf, and some to make the 
ark in the tabernacle upon which God was worshipped- 
and sacrifices offered up to him. 
23. 23. For mine angel shall go before thee and bring thee 
unto the Amorites, &e. 



THE BIBLE BALANCED. 119 

27. T will send my fear before thee and will destroy all the 

people to whom thou shalt come. 

28. And I will send hornets before thee which slial] drive fchern 

out. 

29. 1 will not drive them out in one year, lest the land become 

desolate and the beasts of the held multiply against thee. 
(Why not drive them out and start a grand paradise and 
have it already when they arrive? but we afterward read 
where they joined with those nations and inter-married. 
&e. See Judges 3, 6. ) 

30. By little and little I will drive them out from before thee un- 

till thou be increased and inherit the land. 

Slavery- 
Ex. 21, 1, 10. And his master shall bore his ear through with an awl and 
he shall serve him forever. 

20, 21. If a man smite his servant, and he die. he shall be pun- 
ished. 

Deut. 15, 17. But if he continue a day or two he shall not be, for he is 
his money. 

Judges 3. (jod frivolous in his vows to Israel, carries them into slavery 
three times and delivers them three times. 1425 B. C. 

Lev. 25, 14. Both thy bondsmen and bondsmaids which thou shalt have 
shall be of the heathen that are around about you, of them 
shall ye buy bondsmen and bonds maids. (Conld'nt have 
done very much missionary work in those days.) 

45. Moreover of the children of the strangers that do sojourn 

among y.ou, of them shall ye buy, and of their families 
that are with you. which they begat in your land ; and 
they shall be yon r possession. 

46. And ye shall take them as an inheritance for thy children 

after you to inherit them for a possession; they shall be 
your bondsmen forever. (I suppose our constitution is 
indebted to these laws for its thirteenth amendment.) 

Prostitution. 

Judges 19. 24. 30. A man delivers his daughters and concubines to, men who 
ravish them: they return home after this is done, the con- 
cubine is put on an ass, carried all night in the country 
and finally cut up into twelve pieces, one piece seal fco 
each tribe of the children of Israel. All this done 
among themsleves. 



120 THE BIBLE BALANCED. 



Hosea 1, 2. Take unto you a wife of whoredom. 

3, 1. Then said the Lord unto me, Go yet. love a woman belov- 
ed of her friend, yet an adulteress. 

2. So I bought her to me for fifteen pieces of silver. 

Deut. 28, 30. For disobedience, "Thou shaft betroth a wife and another 
man shall live with her." 

Hosea 4. 13. Therefore your daughters shall commit whoredom and your 
wives adultery. 14. I will not punish your daughters 
when they commit whoredom nor your wives when they 
commit adultery. (Gfod never takes any one on a proba- 
tion.) 

Gen. 19, 31-38. Lot's daughter's with child by himself. 

16. Abraham commits adultery with his slave and is upheld. 

21. And finally sends her and her son away by order of God. 

38. Judah lies with one he supposes to be an harlot, promises 
to send her a kid from his flock to pay her, but it is his own 
daughter-in-law in disguise. An absolute case of prosti- 
tution, and goes un condemned. 

1 Kings 1, 1. Now King David was old and stricken in years, and they 
covered him with cloths, but he gat no heat. 

2. Wherefore his servants said unto him, let there be sought 

for my Lord the King, a young virgin, and let her stand 
before the King, and let her cherish him, and let her lie in 

thy bosom, that my Lord the King may get heat. 

3. So they sought for a fair damsel throughout all the coasts 
of Israel, and found Abeshag aShunammite, find brought 
her to the King. 

4 And the damsel was very fair, and cherished the King. 
and ministered to him; but the King knew her not. 

II 3, And he (Solomon) had 700 wives and 300 concubines. 

.Fifth. 

Ps. 40, 8. Noah the washpot of David. 

Eze. 23. L The word or 1 the Lord came again unto me saying. 

2. Son of man. there were two women, the daughters of one 
mother. 

3. And they committed whoredoms in Egypt, they commit- 

ted whoredoms in there youth; there were their breasts 
pressed: and there they bruised \\\^ teats of their virginity. 



THE BIBLE BALANCED. 121 



Malachi 2, 3. Behold I will corrupt your seed and spread dung upon your 
face; even the dung of your solemn feasts; and one shall 
take you away with it. 

Eze. 4, 1:2. And thou shalt eat it as pasty calces, and thou shalt bake it 
with dung that cometh out of man, in their sight. 

18, And the Lord said even thus shalt the children of Israel 
eat their defiled bread among the Gen files, whither I wil 
drive them. 

14. Then I said. Oh Lord God! Behold my soul hath not 
been polluted, for from my youth up even until now have 
I not eaten of that which dietli of itself, or is torn in 
pieces; neither came there abominable flesh into my mouth- 

15. Then he said unto me, Lo I have given thee cow's dung 
for man's dung, and thou shalt prepare thy bread there- 
with. (God thus commands Ezekiel to lay upon his sides 
390 days and have nothing but this kind of food. Bead 
the whole chapter, space will not allow it here.) 

Job. 40. 15-17. Behold now behemoth, which I make with thee; he eat- 
eth grass like an ox. Lo now his strength is in his loins, 
and his force is in the navel of his belly. He moveth his 
tail like a cedar, the sinews of his stones are wrapped to- 
gether. 

2. Kings 18, 27. But Rab-shakeh said unto them, Hath my master sent 
me to thy master, and to thee to speak these words? hath 
he not sent me to the men which sit on the wall, that they 
may eat their own dung, and drink' their own piss with 
you? 



GODOLQGV 



A Specimen of British Inquiry, 

i The following exhibits we believe a strong ease of blasphemy 
Scriptures. If blasphemy exists, it does so in them, and is disseminated 
from the pulpit. The following from an English periodical, the "Or 
of Reason," a cheap publication, shows at once the hold spirit of inqui •; 
in Britain, and establishes we think a clear casp of blasphemy ill I 



122 THE BIBLE BALANCED. 



strous assumptions which the Scriptures make of Deity. Surely the God 
of Nature, if he has passions, must feel the force of the expression. 
"Save me from my friends! 1 ' We give the article as a British specimen. 
and for the facts which it contains.] 

Godology. 

There are no gods but gods — there is no god but god. — Fact. Godo- 
logy in general, means discourse about gods in general — godology in par- 
ticular, means discourse about some particular god — the particular god of 
the Christians, to- wit: 

The God of the Christians is 

A God who raised up enemies that he might conquer them — made 
promises that he might break them — caused diseases that he might cure 
them — and set his favorite people a whoring after other gods, that lie 
might butcher them. 

A God who was before time was — cogitating before there was anything 
to cogitate about — made the universe before there wdi any thing to mike 
it from — and did before there was anything to do. 

A God who formed man after his own image, though his own image 
had wo form — created an author of all evil — and caused his creatures to 
commit the most abominable crimes; and suffer the intensest agonies, 
though not himself the cause either of criminality. or agony. 

A God who saw that the work he had performed was very good, yet 
presently discovered it was very bad — foreknew that man would sin, yet 
was indignantly astonished that he did sin — foreknew that the forbidden 
fruit would be eaten, yet damned the whole human race because it was 
eaten. 

A God who, though always in ail places, occasionally came down from 
heaven, just to see how the world wagged — though always of the same 
opinion, occasionally changed his mind — though always in good temper, 
occasionally in a thundering passion — though always merciful to perfec- 
tion, occasionally murdering millions of innocent beings — and though 
without parts, did upon a particular occasion show his hinder parts. 

A God so deceptive as to send upon his people "strong delusions, 11 that 
they might believe a lie — so silly as to suffer himself to be "checkmated 
by the devil 1 ' — so beastly that his express image, 11 the right reverend Bish- 
op of Clogher, was purity itself, when compared with him — and so atroci- 
ously cruel that no human tyrant could ever equal him in brutal wick- 
edness. 

A God whose presence would make a hell of heaven — whose virtues are 
vices — whose reasons would disgrace an idiot — whose laws 
would shock a savage — whose fickleness provokes 



THE BIBLE BALANCED. 123 

derision — whose whole character is a horrible compound, "an intense con- 
centration 11 of the worst vices which have stained the worse human nat- 
ures. 

This is the God of orthodox godologists! — Christians! behold him! 
Behold that 

All-Wise Blunderer, 

who made man upright, yet could not control him — made all things pure. 
yet could not preserve them from corruption — that 

A 11- Powerful Savage, 

who damned countless millions for the innocent error of an individual — 
•destroyed by deluge "every living soul" because of their wickedness, ex- 
cept a few living souls who begat a second race as wicked as the first — 
provided an eternal heaven for the fools who accept, and an eternal hell 
for the wise who reject his "holy gospeP — that 

Divine Blockhead, 

who after begetting himself upon somebody else, sent himself to be me- 
diator between himself and everybody else — and after being derided, 
spurned, cursed, hated, laughed at. spat at, scourged, and nailed upon the 
e.ross, like a "dead rat upon a barn door," got himself decently buried, as 
preliminary to mounting once more to the right hand of himself, from 
whence he shall come to judge the "quick and dead." when there shall 
neither quick nor dead — that 

Monster Tyrant, 

whose history should be written in blood, for it is a bloody history — 
whose name inspires disgust, for it is the name of an imaginary fiend — 
and whose religion should be universally execrated, for it is a religion of 
horror. 

Away, then, with Christian godology — away with the god invented by 
priests of the "bloody faith." who, without their immense nothing, to 
explain everything, would no longer be permitted to feast luxuriously, 
while millions starve patiently — to laud poverty, while revelling in splen- 
dor — to preach humility, while practising pride — but would be hurled to 
perdition by regenerate humanity. 

Away, then, with the Atrocious Trinity — Butcher God — Unnatural 
Son — and Voluptuous Ghost. 

Away with all such brutalizing phantasms — in whose name 3'our 
priests rule with a rod of iron — oppress and persecute, upon the principle 
that the oppressed and persecuted in this world 
shall by those phantasms be made happy in the next — in whose name they 
settle unsettleable disputes, by "hell and damnation 1 ' proof — fit us for 



124 THE BIBLE BALANCED. 



heaven, by unfitting us for earth — make us wise unto salvation, by mak- 
ing us foolish unto destruction — purify our thoughts, bv teaching us 
that we cannot possiby think a good thought — and exalt our courage by 
announcing terrible punishments upon those who do not "fear God with 
trembling'' — in whose name your priests "damn to lowest depths of hell"- 
the scoffers at their soul-saving doctrines, the ex posers of their body- 
plundering practices, and the despisers of their sanctified humbug. 

Such is orthodox godology, that curse of curses. Down with it! for 
though last invented, it is first in wickedness. Let Christian priests 
alone, but pulldown their craft, for when that falls they fall into eter- 
nity's bottomless pit, THOMAS PATERSOK 




WILL SOON BE READY. 



isnsTTKr 



LIFE 
-op- 
TBOMAS PAINE, 

This work will contain matter never pub- 
lished before. Some very interesting accounts 
of Paine disclosed by a grand nephew and a 
grand niece of his, thoroughly clearing up 
the character of this great man. 

JbJi-tI03ES, SO Cents, 



mf, 



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